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DTSTART;VALUE=DATE:20261003
DTEND;VALUE=DATE:20261004
DTSTAMP:20260419T023618
CREATED:20211009T033305Z
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UID:27151-1790985600-1791071999@armenianchurchsydney.org.au
SUMMARY:Commemoration of Christ’s seventy two Disciples
DESCRIPTION:  \nBesides the 12 Apostles\, Jesus also had Seventy Two (72) disciples\, whom he sent to “preach the Good News to all nations”. The Seventy Two Disciples are firmly rooted in Scripture\, but only the Gospel of Luke mentions them. Unfortunately\, those disciples’ names are not mentioned in the Gospels. \nIn the New Testament the word “disciple” is used of the followers of Jesus Christ. “The harvest is plentiful\, but the workers are few\,” Christ said as he dispatched the 72 disciples. “So the Lord of the harvest has to send more workers out into the fields.” (Luke 10:1-4) \nChrist sent out his apostles and disciples\, two by two\, “as lambs among wolves\,” without purse\, bag\, or sandals. He told them to live simply\, but urgently. Whoever listens to you listens to me; whoever rejects you rejects me; and whoever rejects me rejects the one who sent me…” (Luke 10:16). \nAnd the message they were told to convey was equally simple and urgent: “The kingdom of God is coming near you”. \nTheir mission was clearly a success as they returned saying with joy\, “Lord\, even the demons submit to us in your name.”  He replied\, “I saw Satan fall like lightning from heaven. I have given you authority to trample on snakes and scorpions and to overcome all the power of the enemy; nothing will harm you. However\, do not rejoice that the spirits submit to you\, but rejoice that your names are written in heaven.” (Luke 10:17-20) \nIt is not the gifts and abilities we have received from the Father that should have our rapt attention. The predominant source of our joy should be the close\, personal relationship we enjoy with our Heavenly Father. No matter what position we are given in this world\, and irrespective of the gifts and graces we have received from above\, our everlasting joy should be in the fact that we have been saved by grace\, through faith and have an inheritance that is kept for us\, in heaven. \nPraise God that in Christ\, our sins have been forgiven and eternal life is our present possession. And although we should delight to praise God for the many blessings we receive from Him\, day by day\, let us rejoice in heart\, soul\, mind and strength that our names are written in heaven.
URL:https://armenianchurchsydney.org.au/event/commemoration-of-christs-seventy-two-disciples-2-3-2-2-2/
CATEGORIES:Feasts & Commemorations
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END:VEVENT
BEGIN:VEVENT
DTSTART;VALUE=DATE:20261010
DTEND;VALUE=DATE:20261011
DTSTAMP:20260419T023618
CREATED:20211009T032504Z
LAST-MODIFIED:20240804T093842Z
UID:27160-1791590400-1791676799@armenianchurchsydney.org.au
SUMMARY:Feast of the Holy Translators (Tarkmanchadz)
DESCRIPTION:  \nFeast of the Holy Translators – Saints Mesrob\, Yeghishe\, Movses Khorenatsi (Moses of Khoren)\, Philosopher Davit Anhaght\, Gregory of Narek (Krikor Naregatsi) and Nerses the Gracious (Nerses Shnorhali)\n\nFor the Armenian people\, the Feast of the Holy Translators is one of the most favourite and beloved national ecclesiastical feasts. Nearly two hundred disciples of St Mesrob Mashtots (Mashtots) and St Sahak are known by the general group name “Holy Translators”. \nCelebrating this feast\, the Armenian Apostolic Church pays tribute to the bright memory of St Mesrob Mashtots\, Yeghishe\, Moses of Khoronk\, philosopher Davit Anhaght\, whose sacred work was later continued on by St Gregory of Narek and St Nerses the Gracious. The word “Translator” means “Interpreter”. Comprehending and precisely understanding the demands of that period\, the Holy Translators initiated the sacred work of creating Armenian literature and the alphabet. \nAfter Mesrob Mashdots invented the Armenian alphabet in 405 AD\, the first thing translated into Armenian was the Bible\, the ultimate textual source for the Christian. \nMashdots’ student Goriun/Koriun\, who penned a biography of his teacher\, tells us that the first written words translated into Armenian were from the Book of Proverbs: “To know wisdom and instruction\, to perceive the words of understanding.” With this paean to wisdom\, the first translators demonstrated that they fully understood the momentous nature of their task. To render the Bible into Armenian was to make the very Word of God present among the Armenians. With the invention of the alphabet and the translation of the Bible\, Mashtots and his students\, the first of the Holy Translators\, created the possibility of Armenian literature. They also\, as the late scholar of Armenian liturgy\, Fr. Robert F. Taft wrote\, made possible the unique Armenian expression of the faith\, the Armenian rite: it is only after the invention of the alphabet and the development of Classical Armenian\, krapar\, that one is “really able to speak of an ‘Armenian rite.’” \nWe can see\, then\, why the Holy Translators are celebrated as saints of the Armenian Church. After the first translation of the Bible\, Goriun tells us that “the blessed ones turned their attention to the improvement and refinement of the literature of their people.” They translated patristic sources like Gregory Nazianzus and John Chrysostom. In addition to this explicitly Christian literature\, the early translators also translated works of classical learning: the philosophy\, rhetoric and grammars of the Greeks. \nThe disciples of the above mentioned group of Holy Translators are known as the “Junior Translators”\, which includes the historian Yeghishe. His most famous work is the History of Vardan and the Armenian War written at the request of David Mamikonian\, which he calls a “Hishadagaran” (Recollection). The work is considered one of the masterpieces of classical Armenian literature and is almost entirely free from Greek words and expressions. \nAnother disciple of Mesrob Mashtots was Movses Khorenatsi. He was a prominent Armenian historian from the period of Late Antiquity and the author of the History of Armenia. Khorenatsi is credited with the earliest known historiographical work on the history of Armenia written in Armenian\, but was also a poet\, or hymn writer and a grammarian. The History of Armenia was written at the behest of Prince Sahak of the Bagratuni dynasty and has had an enormous impact on Armenian historiography. It was used and quoted extensively by later medieval Armenian authors. Although other Armenians such as Agathangelos had previously written histories on Armenia\, Movses’ work holds particular significance because it contains unique material on the old oral traditions in Armenia before its conversion to Christianity and\, more importantly\, traces Armenian history from Movses’ day back to its origins. Khorenatsi is considered to be the “father of Armenian history” (patmahayr)\, and is sometimes referred to as the “Armenian Herodotus.” Khorenatsi’s work became the first attempt of a universal history of Armenia. \nDavid (Davit) the Invincible Philosopher\, is listed among the Translators. In many ways\, we can say that he prefigured some of the insights of Walter Benjamin by over a thousand years\, in the Armenian version of his philosophical works\, he not only translated individual words but entire concepts and world views (for\, according to the traditional biography of him\, he both wrote original works in Greek and Armenian and translated his own Greek works into Armenian). For instance\, instead of talking about a Pegasus\, he mentioned the aralez\, an Armenian mythical creature\, a winged dog mentioned in Khorenatsi and other sources. The Holy Translators truly understood the momentousness of their task and we are the beneficiaries of their careful work. \nShortly after the original set of translations\, a school of translation known as the Hellenizing School rendered Greek originals into an Armenian that carefully translated each word. After the Hellenizing School\, there were many important translators and translations into Armenian. Perhaps most notable among them was the brilliant Grigor Magistros\, a scholar\, military leader and administrator born in 990 AD whose descendants and relatives included several Catholicoi. Magistros’ most famous work was written after a bet with Manazi\, an Arab theologian who insisted the Quran was more beautiful than the Bible because it was written in verse. In response\, Magistros produced the Magnalia Dei\, a “Biblical History in Epic Verse\,” itself translated into English by Dr. Abraham Terian. By rendering the Bible into verse\, Magistros translated not just words and ideas\, but made the Bible intelligible as a beautiful cultural product resonant with the worldview of an Islamic scholar. \nSt Gregory of Narek is widely revered as one of the greatest figures of medieval Armenian religious thought and literature. Born in the city of Narek in about 950 A.D.\, St Gregory came from a line of scholars and churchmen. St Gregory received his education under the guidance of his father\, Bishop Khosrov\, author of the earliest commentary on the Divine Liturgy and from Anania Vartabed\, abbot of Narek Monastery. He and his two brothers entered monastic life at an early age\, and St Gregory soon began to excel in music\, astronomy\, geometry\, mathematics\, literature and theology. \nHe became a priest at the age of 25 and dedicated himself to God. He lived most of his life in the monastery of Narek\, where he taught at the monastic school. St Gregory began his writings with a commentary on the “Song of Songs\,” which was commissioned by an Armenian prince. Despite his reservations that he was too young for the task\, the commentary became famous for its clarity of thought and language and its excellence of theological presentation. \nHe also wrote a number of famous letters\, sharagans\, treasures\, odes\, melodies and discourses. Many of his prayers are included in the Divine Liturgy celebrated each Sunday in Armenian Churches around the world. \nSt Gregory’s masterpiece is considered to be his Book of Lamentations. Also known as Narek\, it is comprised of 95 prayers\, each of which is titled “Conversation with God from the depth of the heart.” A central theme is man’s separation from God\, and his quest to reunite with Him. St Gregory described the work this way: “Its letters like my body\, its message like my soul.” He called his book an “encyclopedia of prayer for all nations.” It was his hope that it would serve as a guide to prayer for people all over the world. After the advent of movable type\, the book was published in Marseille in 1673\, and has been translated into at least 30 languages. \nNerses IV the Gracious is also known as Nerses Shnorhali\, Nerses of Kla or Saint Nerses the Graceful. Every time we sing “Aravod Looso” (Morning of Light) during the morning service at church or “Norahrash bsagavor” (Newly and Marvelously Crowned) at the festivity of Vartanants\, we are singing two of the most inspired sharagans written and musicalised by Nerses Shnorhali. We are also repeating his words when we recite “Havadov Khosdovanim” (In Faith I Confess) during Lent. One of the most beloved saints of the Armenian Church\, he was born on June 4\, 1102 (some sources say 1098 or 1101). He was a member of the Pahlavuni princely family and the grandson of the noted writer\, Grigor Magistros Pahlavuni. Shnorhali (literally “filled with grace”) had been the title of several known members of the Church\, but it became synonymous with Nerses after his time. \nThe fall of the Armenian kingdom of the Bagratunis in 1045 and the destruction of the capital Ani by the Seljukid Turks in 1064 had forced the Holy See of the Armenian Church to move from the capital in 1081. After several changes of place\, Grigor III had settled the Holy See in the fortress of Hromkla (Hrom-kla\, “Roman Fortress”)\, on the banks of the Euphrates River\, very close to the border of the Armenian state of Cilicia\, in 1149 (it remained there until 1292). His brother Nerses\, whom he had ordained at the age of 18 and who was consecrated a bishop at the age of thirty\, was also known as Nerses Klayetsi. He was the right hand of Grigor III during his long reign (1113-1166) and succeeded him as Catholicos Nerses IV until his death in 1173. \nA prolific writer and theologian\, some of Shnorhali’s best known works are his Tught Unthanragan (General Epistle)\, a message of guidance in the Christian faith for the Armenian people\, and his poem Hisus Vorti (Jesus the Son). Both have been translated into English. Many of his songs and hymns were incorporated into the regular service of the Armenian Church. His pioneering spirit of ecumenism and his leadership have been historically recognised. \nBy the nineteenth century\, the krapar\, the “Classical Armenian” of the early translators\, had fallen out of daily use. Several centuries prior\, a “Middle Armenian” had already emerged. Yet krapar continued to be used alongside the more vernacular Armenians. In the nineteenth century\, a debate raged about the use of  ashkharapar\, the “modern” language in one of dialectical variants. Many felt that the true literary language was krapar. With the founding of schools separate from the monasteries\, intellectuals argued about curriculum. In newspapers and through the publication of books like Khatchatur Abovian’s The Wounds of Armenia\, considered the first novel in Armenian and the first written in “modern” (in this case “Eastern”) Armenian\, slowly the modern ashkharapar took shape. Works in French\, English and other European literary languages were translated into the modern dialects. For instance\, the Mkitarist congregation in Vienna published Hovhannes Masehyan’s translations of Shakespeare into Armenian. \nPart ref: vemkar.us
URL:https://armenianchurchsydney.org.au/event/feast-of-the-holy-translators-tarkmanchadz-2-2-2-2-2/
CATEGORIES:Feasts & Commemorations
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BEGIN:VEVENT
DTSTART;VALUE=DATE:20261013
DTEND;VALUE=DATE:20261014
DTSTAMP:20260419T023618
CREATED:20211028T040510Z
LAST-MODIFIED:20240804T094202Z
UID:27169-1791849600-1791935999@armenianchurchsydney.org.au
SUMMARY:Commemoration of the Apostles Ananias\, Matthias\, Barnabas\, Philip\, John and Silas
DESCRIPTION:  \nAnanais of Damascus (favoured of the Lord)\, was a disciple of Jesus at Damascus. He is mentioned in Acts 9:10\, when the Lord speaks to him and asks him to go to Saul\, place his hands on him and restore Saul’s sight. When Ananias placed his hands on Saul\, he was filled with the Holy Spirit\, healed of his blindness\, received a water baptism and began to eat and regain his strength. \nSaul (who becomes Paul the Apostle)\, immediately begins to proclaim Jesus in the synagogues\, saying “He is the Son of God” (Acts 9:20). \nAnanias is listed as one of the seventy two disciples whose mission is recorded in Luke 10:1-20. He was martyred in Eleutheropolis. A tomb is located below the Zoravor Church in Yerevan\, Armenia. \nMatthias the Apostle (gift of God)\, was one of the twelve main disciples of Jesus Christ. He’s the only disciple who wasn’t personally called by Jesus. Instead\, the other disciples chose him to replace Judas Iscariot\, who betrayed Jesus and died shortly after Jesus was crucified. \nMatthias is only mentioned by name in Acts 1:23 and Acts 1:26\, but from that point on\, whenever the Twelve apostles are referred to collectively\, he’s with them. Beyond these two mentions in Acts\, the New Testament tells us nothing about him. However\, we do know that he met the requirements Peter established for replacing Judas: he’d followed Jesus since his baptism by John the Baptist and he witnessed Jesus’ ascension to heaven (Acts 1:21-22). \nTradition tells us that he became a missionary in foreign lands and that\, like so many of the other Apostles\, he died as martyr for his love of the Lord. \nBarnabas the Apostle (son of encouragement)\, is first mentioned in Acts 4:36\, “Joseph\, a Levite\, born in Cyprus\, whom the apostles called Barnabas\, sold a field he owned\, brought the money\, and turned it over to the apostles.” Barnabas was also one of the seventy two disciples. \nWhen Saul (or Paul) came to Jerusalem after his conversion\, most of the Christians there wanted nothing to do with him. They had known him as a persecutor and an enemy of the Church. However\, Barnabas was willing to give him a second chance. He looked him up\, spoke with him\, and brought him to see the other Christians\, vouching for him. Later\, Paul and Barnabas went on a missionary journey together\, taking Mark with them. Part way\, Mark turned back and went home. When Paul and Barnabas were about to set out on another such journey\, Barnabas proposed to take Mark along\, and Paul was against it\, saying that Mark had shown himself undependable. Barnabas wanted to give Mark a second chance and so he and Mark went off on one journey\, while Paul took Silas and went on another. Apparently Mark responded well to the trust given him by the “son of encouragement\,” since we find that Paul later speaks of him as a valuable assistant (2Tim 4:11). Barnabas  was stoned by the Jews and martyred in the town of Salamis. \nThe Apostle Philip (lover of horses)\, was born in Bethsaida and was one of the Twelve Apostles of the Lord. The interesting thing about Philip\, is that he was personally reached by Jesus himself. While Philip brought Bartholomew to Jesus and Andrew brought Peter to Jesus\, no one brought Philip to Jesus. Instead\, John’s Gospel tells us\, “The following day Jesus wanted to go to Galilee\, and He found Philip and said to him\, “Follow Me” (John 1:43). \nPhilip bore a Greek name and thus may have spoken Greek and been known to the Greek pilgrims in Jerusalem. He advises Andrew that certain Greeks wish to meet Jesus\, and together they inform Jesus of this (John 12:21). During the Last Supper\, when Philip asked Jesus to show them the Father\, he provides Jesus the opportunity to teach his disciples about the unity of the Father and the Son. \nFollowing the resurrection of Jesus\, Philip was sent with his sister Mariamne and Bartholomew to preach in Greece\, Phrygia\, and Syria where he healed the sick and worked wonders. \nPhilip was martyred in Hierapolis. Philip’s preaching and healing converted the wife of the proconsul of the city. This enraged the proconsul and he had Philip\, Bartholomew and Mariamne all tortured. Philip and Bartholomew were then crucified upside down. However\, Philip continued to preach from the cross and as a result\, the crowd released Bartholomew from his cross\, but Philip insisted that they not release him and Philip died on the cross. \nThe Apostle John or St John the Beloved was one of the Twelve Apostles of Jesus. He is the author of the three Letters of John\, the Fourth Gospel and the Revelation to John in the New Testament. He played a leading role in the early church at Jerusalem. John was the son of Zebedee\, a Galilean fisherman and Salome. John and his brother St James were among the first disciples called by Jesus. They\, together with Peter\, formed the inner core among the twelve who were present at the raising of the daughter of Jarius\, the Transfiguration and the agony of Gethsemane. John was given the privilege of witnessing Jesus’ conversation with Moses and Elijah on the mount of the transfiguration (Matthew 17:1-9). \nJesus loved and trusted St John so much that at the moment of crucifixion\, He asked him to take care of the Holy Mother of God. \nHis importance in the twelve grew as he matured\, and after the crucifixion\, he became a “pillar” in the Jerusalem church (Galatians 2:9)\, ministered with Peter (Acts 3:1\, 4:13\, 8:14)\, and finally was exiled to the island of Patmos by the Romans\, where he received from God the majestic visions that comprise the book of Revelation. He is the only apostle that was not martyred and died a natural death. \nSilas (of the forest)\, was a leader and teacher in the early church (Acts 15:22\, 32)\, a fellow missionary with Paul and a “faithful brother” (1 Peter 5:12). He was a Hellenistic Jew and also a Roman citizen (Acts 16:37). He is also referred to as “Silvanus” in Paul’s Epistles (e.g.\, 1 Thessalonians 1:1). \nAfter the Jerusalem Council\, Silas was chosen to help communicate the council’s decision to Antioch\, along with the apostle Paul. Soon afterwards\, Paul set out on his second missionary journey and he chose Silas to accompany him (Acts 15:40-41). \nOn this journey\, Paul and Silas traveled to Greece. In Philippi\, the missionaries were arrested\, beaten and imprisoned. However\, “about midnight Paul and Silas were praying and singing hymns to God\, and the prisoners were listening to them” (Acts 16:25). God then miraculously released them\, and the jailer\, having witnessed their faith\, asked them\, “Sirs\, what must I do to be saved?” Paul and Silas answered\, “Believe in the Lord Jesus\, and you will be saved” (Acts 16:30-31). The jailer was saved that night and he and his family were all baptised. The next day\, the city officials learned that Paul and Silas were Roman citizens and they were immediately fearful; their mistreatment of Paul and Silas the day before had violated Roman law. The city leaders immediately released Paul and Silas from custody. The missionaries left town\, but they left behind a body of believers\, the first church in Europe.
URL:https://armenianchurchsydney.org.au/event/commemoration-of-the-apostles-ananias-matthias-barnabas-philip-john-and-silas-2-2-2-2/
CATEGORIES:Feasts & Commemorations
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BEGIN:VEVENT
DTSTART;VALUE=DATE:20261015
DTEND;VALUE=DATE:20261016
DTSTAMP:20260419T023618
CREATED:20211028T045059Z
LAST-MODIFIED:20240804T094453Z
UID:27178-1792022400-1792108799@armenianchurchsydney.org.au
SUMMARY:Commemoration of St Dionysius of Areopagus\, the Apostles Timothy and Titus
DESCRIPTION:  \nDionysius the Areopagite was an Athenian judge at the Areopagus Court in Athens. He is thus also known as protector of judges and the judiciary. \nAt the time of Jesus’ crucifixion\, Dionysius was in Egypt in a town called Heliopolis (the City of the Sun) near today’s capital of Cairo. On Good Friday\, the very day Jesus Christ died\, ”darkness came over all the land.”Dionysius noticed that day that the sun had disappeared and he wrote down the exact hour that this peculiar phenomenon had taken place. \nYears later\, he heard a man named Paul preaching on Athens’ Areopagus Hill\, next to the Acropolis and close to where his court was located. Dionysius heard St Paul explaining that when Jesus died\, the daylight completely disappeared and darkness embraced the world. This immediately reminded him of the peculiar phenomenon he had noticed and recorded in Egypt\, several years prior. Convinced that Paul was telling the truth and that his teaching was that of the true faith\, Dionysius decided to become baptised in 54 AD. Dionysius was so passionate about Christ and His revolutionary message that he eventually abandoned his family and judicial career and dedicated himself completely to God. \nDionysius witnessed the Assumption of St Mary\, the Holy Mother of God. He preached the Word of God in Rome\, Germany\, Spain and Galia (France). He is considered to be the author of many theological works. \nWhen Dionysius learned the news that Saint Paul had been executed by beheading outside Rome\, he wholeheartedly desired to sacrifice his own life to honour Jesus. Along with his friends Eleutherius and Rusticus\, Dionysius made the courageous decision to go and preach Jesus’ Gospel openly in public. \nAfter managing to convert many pagans to Christianity\, Dionysius\, the former judge\, along with Eleutherius and Rusticus\, were in the end beheaded during the reign of Emperor Domitian\, in 96 AD. \nTimothy (honouring God)\, is one of the seventy two disciples of Jesus Christ. He was born of a Jewish mother and a Greek father in the Lycaonian city of Lystra. \nHe joined Paul during one of Paul’s later missionary journeys. Paul addresses Timothy as “my true son in the faith” (1 Timothy 1:2)\, indicating that Timothy is much younger than Paul. He probably heard and responded to the gospel when Paul came through the area of Derbe and Lystra on his first missionary journey. Timothy served as Paul’s representative to several churches (1 Corinthians 4:17; Philippians 2:19)\, and he was later a pastor in Ephesus (1 Timothy 1:3). Timothy is also mentioned as being with Paul when Paul wrote several New Testament letters; 2 Corinthians\, Philippians\, Colossians\, 1 and 2 Thessalonians and Philemon. \nPaul says Timothy had a “genuine faith\,” the same as that which lived in his mother and grandmother (2 Timothy 1:1–5). Eunice and Lois prepared Timothy’s heart to accept Christ by teaching Timothy the Old Testament Scriptures and preparing him “from infancy” to recognise the Messiah when He appeared (2 Timothy 3:15). When Paul came preaching Christ\, all three accepted his teaching and committed their lives to the Saviour. \nTimothy is said to have died a martyr in Ephesus when he was 80 years old. As the bishop of Ephesus\, he was murdered when he preached to a crowd of pagans against their idolatrous celebrations. \nTitus (honourable) was also one of the seventy-two disciples of Jesus Christ. He was a native of the island of Crete\, the son of an illustrious pagan. In his youth he studied Hellenistic philosophy and the ancient poets. Preoccupied by the sciences\, Titus led a virtuous life\, not devoting himself to the vices and passions characteristic of the majority of pagans. \nAt age twenty\, St Titus heard a voice in a dream\, suggesting that he abandon Hellenistic wisdom\, which could not provide salvation for his soul\, but rather to seek that which would save him. The dream guided him to familiarise himself with the teachings of the prophets of God. The first thing he read was the Book of the Prophet Isaiah. Having opened it to the 47th Chapter\, he was struck by the words which spoke to Titus about his own spiritual condition. \nWhen news reached Crete about the appearance of a Great Prophet in Palestine\, and about the great miracles He worked\, the governor of the island of Crete (an uncle of Titus) sent him there. This Prophet was the Lord Jesus Christ Himself\, who came into the world for the redemption of the race of mankind from the oppression of ancestral sin. \nAt Jerusalem\, Saint Titus saw the Lord. He heard His preaching and believed in Him. He witnessed the suffering and death of the Saviour on the Cross\, His glorious Resurrection and Ascension to Heaven. On the day of Pentecost the future apostle heard how the Twelve Apostles\, after the descent of the Holy Spirit\, spoke in various languages\, among which was the Cretan language (Acts 2: 11). \nSaint Titus accepted Baptism from the Apostle Paul and became his closest disciple. He accompanied Saint Paul on his missionary journeys\, fulfilling the tasks entrusted to him. He was involved in establishing new churches and was made Bishop of Crete by the Apostle Paul. Not long before his second imprisonment\, the Paul sent a pastoral epistle to his son in the Faith (Tit. 1: 4). \nTitus peacefully guided his flock and toiled at enlightening the pagans with the light of faith in Christ. He was granted the gift of wonderworking by the Lord. During one of the pagan feasts in honour of the goddess Diana\, Titus preached to a crowd of pagans. When he saw that they would not listen to him\, he prayed to the Lord\, so that the Lord Himself would show to the mistaken people the falseness of idols. By the prayer of St Titus\, the idol of Diana fell down and shattered before the eyes of all. Another time Titus prayed that the Lord would not permit the completion of a temple of Zeus\, and it collapsed. \nBy such miracles St Titus brought many to faith in Christ. After bringing the light of faith to the surrounding regions\, St Titus died peacefully at the age of 97.
URL:https://armenianchurchsydney.org.au/event/commemoration-of-st-dionysius-of-areopagus-the-apostles-timothy-and-titus-2-2-2/
CATEGORIES:Feasts & Commemorations
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BEGIN:VEVENT
DTSTART;VALUE=DATE:20261017
DTEND;VALUE=DATE:20261018
DTSTAMP:20260419T023618
CREATED:20211015T023704Z
LAST-MODIFIED:20240804T094735Z
UID:27187-1792195200-1792281599@armenianchurchsydney.org.au
SUMMARY:Feast of the Evangelists Saints Mathew\, Mark\, Luke and John
DESCRIPTION:  \n\n\n\n\n\n\n\n\n\n\n\nThe Armenian Church commemorates the Holy Evangelists\, Matthew\, Mark\, Luke\, and John\, the authors of the four Gospels. The were known as “evangelists” because they proclaimed the good news about Jesus Christ as each author provides traces and insights into Christ’s life. The word Evangelist comes from the Greek euangelistes which means “one who brings good news.” Evangelists are given the special ability by the Holy Spirit to communicate the Gospel of Jesus Christ clearly and effectively. In the early days of the church evangelism was the work of the apostles. By the third century\, the authors of the four canonical Gospels became known as the Holy Evangelists\, and as the church grew\, “evangelist” began to denote a specific office that could include “apostles\, prophets\, evangelists\, pastors and teachers” (see Ephesians 4:11-12). \nMatthew (gift of God)\, is the patron of the Church’s mission. The Gospel attributed to him closes with Jesus’ command to His disciples and followers to\, “Go therefore and make disciples of all nations\, baptising them in the name of the father and of the Son and of the Holy Spirit\, and teaching them to obey everything that I have commanded you. And remember\, I am with you always\, to the end of the age.” (Matthew 28:19-20) \nMark (polite\, shining)\, had significant influence on the advancement of Christianity. Although the Gospel according to Mark is a narrative of the life of Jesus\, theologians consider it to be a handbook of discipleship. The dominant message is that being a Christian is not only to believe in Jesus Christ\, it is also living according to the example set by Jesus. According to tradition\, Mark was the first bishop of Alexandria. One of the most magnificent cathedrals in the world is named after him in Venice\, where his relics are kept. \nLuke (light giving)\, is the author of the third Gospel and the Book of Acts. He is considered to be the patron of physicians and artists. The Gospel according to Luke describes Jesus as “the healer of a broken world.” Luke is also noted for his concern for the poor\, the marginalised\, women and social outcasts. His Gospel does not end with the Resurrection\, but continues to Pentecost and the eternal presence of Christ in the world. Traditionally he is believed to be one of the Seventy Two disciples and the unnamed disciple in Emmaus. \nJohn\, often called the “beloved disciple\,” is the author of the fourth Gospel. He was the only one of the twelve disciples who stood at the foot of the Cross. Jesus entrusted his mother to John’s care on the day of the Crucifixion. The best-known verse in his Gospel is John 3:16: “For God so loved the world that he gave his only Son\, that whoever believes in him should not perish but have eternal life.” According to tradition\, John left Jerusalem after attending the first council (35 A.D.) and went to Asia Minor and settled in Ephesus. He was exiled to the island of Patmos where he wrote the book of Revelation\, although more recently scholars have concluded that John the Apostle and John of Patmos were two different people. \n\n\n\n\n\nTogether these four evangelists provide us with the message of Christ’s mission on earth as God’s Son\, and through their words\, inspired by the breath of God\, they encourage us to live with faith\, love and hope in our hearts.\n\nRef: armenianprelacy.org
URL:https://armenianchurchsydney.org.au/event/feast-of-the-evangelists-sts-mathew-mark-luke-and-john-2-2-2-2/
CATEGORIES:Feasts & Commemorations
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BEGIN:VEVENT
DTSTART;VALUE=DATE:20261019
DTEND;VALUE=DATE:20261020
DTSTAMP:20260419T023618
CREATED:20211028T053742Z
LAST-MODIFIED:20240804T095313Z
UID:27196-1792368000-1792454399@armenianchurchsydney.org.au
SUMMARY:Feast of Saints Captain Lukianos\, Joseph the Godfather\, Joseph of Arimathea and Lazarus and his two sisters\, Martha and Mary
DESCRIPTION:Feast of Saints Captain Lukianos\, who believed in Christ’s Crucifixion; Joseph the Godfather; Joseph of Arimathea; Friends of Christ\, Lazarus and his two sisters\, Martha and Mary\nThe Holy Martyr Longinus the Centurion (Captain Lukianos)\, a Roman soldier\, served in Judea under the command of the Governor\, Pontius Pilate. When our Savior Jesus Christ was crucified\, it was the detachment of soldiers under the command of Longinus which stood watch on Golgotha\, at the very foot of the holy Cross. Longinus and his soldiers were eyewitnesses of the final moments of the earthly life of the Lord\, and of the great and awesome portents that appeared at His death. These events shook the centurion’s soul. Longinus believed in Christ and confessed before everyone\, “Truly this was the Son of God” (Mt. 27:54). \nAfter the Crucifixion and Burial of the Saviour\, Longinus stood watch with his company at the Sepulchre of the Lord. These soldiers were present at the Resurrection of Christ. The Jews bribed them to lie and say that His disciples had stolen away the Body of Christ\, but Longinus and two of his comrades refused to be seduced by the Jewish gold. They also refused to remain silent about the miracle of the Resurrection. \nHaving come to believe in the Saviour\, the soldiers received Baptism from the apostles and decided to leave military service. Saint Longinus left Judea to preach about Jesus Christ the Son of God in his native land (Cappadocia) and his two comrades followed him. \nJoseph (also Joseph the Betrothed\, Joseph of Nazareth\, and Joseph the Worker)\, was born in Bethlehem. \nGod chose Joseph to be the earthly father of Jesus. The Bible tells us in the Gospel of Matthew\, that Joseph was a righteous man. His actions toward Mary\, his fiance\, revealed that he was a kind and sensitive man. When Mary told Joseph she was pregnant\, Joseph’s initial reaction was to break the engagement\, the appropriate thing for a righteous man to do. He did not want to cause Mary further shame\, so he decided to act quietly. But God sent an angel to Joseph to verify Mary’s story and reassure him that his marriage to her was God’s will. Joseph willingly obeyed God\, in spite of the public humiliation he would face. When Jesus was born\, Jospeh married Mary and adopted the child Jesus as his own. \nJoseph is last mentioned in Scripture when Jesus was 12 years old. We know that he passed on the carpentry trade to his son and raised him in the Jewish traditions and spiritual observances. \nJoseph of Arimathea was a secret follower of Jesus because he feared the Jewish leaders. He is probably best known for asking Pilate for Jesus’ body and then placing it in his own tomb. \nEven though Joseph of Arimathea had attempted to keep his love for Jesus a secret\, he boldly went to Pilate and asked for the body of Jesus to be placed in his trust. This is significant in and of itself. Joseph of Arimathea\, not Mary\, Jesus’ mother\, not Mary Magdalene or any of the apostles were entrusted with the act of taking Jesus down from the cross. Most of the apostles had fled anyway. Joseph took the body and put it in his own tomb. According to various historical sources\, Joseph’s actions provoked both the Roman and Jewish elders and he eventually spent time in prison for his support of Jesus. \nJoseph of Arimathea appears in each of the four Gospels (Matthew 27:57-61\, Mark 15:42-47\, Luke 23:50-54 and John 19:38-42) specifically around the time of Jesus’ crucifixion and burial. He was a rich\, honest\, pious and fair man waiting for the Kingdom of God. \nLazarus was one of the few friends of Jesus Christ who is mentioned by name in the Gospels. We’re told Jesus loved him and stopped by his house in Bethany whenever he was visiting Jerusalem. Martha was Lazarus’ elder sister\, active and hardworking and Mary\, the junior sister\, was a very pious woman. \nMary and Martha sent a messenger to Jesus to tell him their brother was sick. Instead of rushing to Lazarus’ bedside\, Jesus remained where he was for two more days. When Jesus finally arrived at Bethany\, Lazarus had been dead and in his tomb four days. Jesus ordered that the stone over the entrance be rolled away\, then Jesus raised Lazarus from the dead. \nAfter Lazarus’ raising\, a dinner was held to honour Jesus. It was at this point that Mary took a pint of pure nard (expensive perfume)\, poured it on Jesus’s feet and wiped them with her hair. As Judas voiced his displeasure at what he perceived was a waste of perfume\, Jesus replied\,  “Leave her alone\, the perfume was meant for the day I am buried.  You will always have the poor among you. But you won’t always have me.” \nJesus’ raising of Lazarus back to life marked a turning point. Some of the Jews who witnessed this miracle reported it to the Pharisees\, who called a meeting of the Sanhedrin. They began to plot Jesus’ murder. \nThe account of Jesus raising Lazarus occurs only in the Gospel of John\, the gospel that most strongly focuses on Jesus as the Son of God. Lazarus served as an instrument for Jesus to provide indisputable proof that he was the Saviour. \n\n 
URL:https://armenianchurchsydney.org.au/event/feast-of-saints-captain-lukianos-joseph-the-godfather-joseph-of-arimathea-and-lazarus-and-his-two-sisters-martha-and-mary-2-2-2-2/
CATEGORIES:Feasts & Commemorations
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BEGIN:VEVENT
DTSTART;VALUE=DATE:20261024
DTEND;VALUE=DATE:20261025
DTSTAMP:20260419T023618
CREATED:20211028T070135Z
LAST-MODIFIED:20240804T095618Z
UID:27205-1792800000-1792886399@armenianchurchsydney.org.au
SUMMARY:Commemoration of the Twelve Archimandrite (Holy Doctors)
DESCRIPTION:Commemoration of the Twelve Holy Doctors – Saints\, Hierotheus of Athens\, Dionysius of Areopagite\, Silverst of Rome\, Athanasius of Alexandria\, Cyril of Jerusalem\, Ephraem the Syrian\, Vasil (Barsegh) of Caesaria\, Gregory of Nyssa\, Gregory the Theologian\, Epiphanius of Cyprus\, John Chrysostom and Cyril of Alexandria\n  \nThe Twelve Archimandrite (Holy Doctors) or Church Fathers have been famous for leading a pious and devote life and are considered to be the Fathers of the Universal Church. \nChristian Doctors of the Church\, the ultimate vartabeds\, are a rare breed of scholar\, theologian and champion of the faith in Jesus Christ. The Catholic Church\, which is the most systematic about this designation\, reserves the title for those who made a significant contribution to the worshipful\, spiritual doctrine of the Church (theology). Only thirty six people in the history of Christianity are recognised by the Catholic Church as Doctors of the Church. As with many other things\, the Armenian Apostolic Church is less codified in these matters. For the Armenian Church\, someone is a saint if they are recognised liturgically as a saint. This means\, if we recall their names during the Divine Liturgy or in another liturgical context\, we should consider them as saintly sources for our lives. Throughout the year\, there are several commemorations of Doctors of the Church\, either individually or in groups. The largest grouping of such vartabeds is celebrated by the Armenian Church as the Commemoration of  the Twelve Holy Doctors (Archimandrite) of the Church. \nAmong these “Twelve Holy Doctors of the Church” is St Athanasius\, who was the Patriarch of Alexandria\, one of the major early sees of the Christian Church. He lived between 296 or 298 and 373\, and is largely known today for his forceful defense of Nicaean Christianity against Arianism\, On the Incarnation. This text is his most renowned defense of the divinity of Christ and an important document in the development of Christology\, the branch of theological thinking concerned with the question\, “Who exactly is Jesus Christ?” Armenians\, in their Miaphysite Christology that differed in certain important ways from the doctrine expressed at the Council of Chalcedon in 451 AD\, took many of their cues from St Cyril of Alexandria\, a later Patriarch of the same see. His famous doctrine of “One Incarnate nature of the God Logos” has been central to the Armenian conception of Jesus Christ. Yet the earlier Athanasian defense of Christ’s divinity has also been important. Sometimes\, Armenian writers appealed to St Athanasius to support the orthodoxy of their position\, even when the exact words of Athanasius are not found in his extant writings. \nThe Seal of Faith\, a crucial early source of Armenian Christianity\, which collected quotes from many of the fathers\, compiled in the seventh century\, contains a version of the “Letter to Epictetus\,” which seems dependent on an earlier translation. In other words\, while it is reasonable to assume that all of these translations of Athanasius into Armenian were completed by the ninth century and some were completed by the end of the sixth century\, it is difficult to pin down when and where the translations of Athanasius were done. \nThough this is a scholarly problem\, it has important implications for the Armenian Christian tradition. First\, St Athanasius is one of the major doctors of the Church\, universally recognised by all ancient Christian churches as a major defender of the faith. The Armenian Church’s reception of and understanding of Athanasius has consequences for much of the development of Armenian theological thinking\, especially around Christological questions. At another level\, The Life of St. Anthony\, another important text of Athanasius’ penned in praise of the great father of Egyptian desert monasticism\, was influential for Armenian spirituality and monastic development. Finally\, if Athanasius has been mobilised in partisan Christological debates\, then understanding his transmission in Armenian is crucial to meaningful ecumenical dialogue today. As one of the great defenders of Christian orthodoxy\, St Athanasius is an indispensable source for Armenian Christianity. \nRef: vemkar.us
URL:https://armenianchurchsydney.org.au/event/commemoration-of-the-twelve-archimandrite-2-2-2-2/
CATEGORIES:Feasts & Commemorations
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BEGIN:VEVENT
DTSTART;VALUE=DATE:20261025
DTEND;VALUE=DATE:20261026
DTSTAMP:20260419T023618
CREATED:20211009T025905Z
LAST-MODIFIED:20240804T095948Z
UID:27215-1792886400-1792972799@armenianchurchsydney.org.au
SUMMARY:Feast of the Discovery of the Holy Cross
DESCRIPTION:  \nThis is the crowning of the celebrations of the Holy Cross\, within the cycle of an entire calendar year. The Apostolic Churches owe this important feast\, upon which the other celebrations of the Cross throughout the year are established\, to Queen Helena (Heghineh)\, the mother of Byzantine Emperor Constantine. In 327\, the Queen\, who was in her mid-seventies\, set out on a long journey to Jerusalem with the primary intention of finding the actual Cross upon which Jesus Christ had been crucified. Following a series of inquiries\, with the help of a local Jew named Judas in Golgotha (where Christ was crucified)\, the Cross was discovered\, and the authenticity of the relic was tested by a miracle. \nWhen the Cross was unearthed\, two other crosses were found in the same place. Jesus was crucified with two thieves\, and when the three crosses were discovered side by side\, it raised questions about which was the True Cross. Just then\, a funeral procession was passing by. The procession was stopped\, and the corpse of the deceased was placed upon the first cross. Nothing happened. The corpse was then placed upon the second cross. Again\, nothing happened. Finally\, the corpse was placed upon the third cross which happened to be the True Cross. Immediately\, the deceased came back to life having touched the very wood upon which Jesus had been crucified. \nAfter that miracle\, Judas Cyriacus is converted to Christianity and later becomes a bishop of Jerusalem. After the discovery of the Holy Cross\, Heghineh renovated the Holy Places of Jerusalem and built the Church of Holy Resurrection of Golgotha\, where later the Lord’s cross was installed. \nQueen Heghineh (Helena) passed away in 330 A.D. \nFor information on all the Feasts Dedicated to the Holy Cross please click here.
URL:https://armenianchurchsydney.org.au/event/feast-of-the-discovery-of-the-holy-cross-2-2-2-2-2/
CATEGORIES:Feasts & Commemorations
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BEGIN:VEVENT
DTSTART;VALUE=DATE:20261027
DTEND;VALUE=DATE:20261028
DTSTAMP:20260419T023618
CREATED:20211028T100501Z
LAST-MODIFIED:20240804T100553Z
UID:27225-1793059200-1793145599@armenianchurchsydney.org.au
SUMMARY:Commemoration of  Saints Severianos of Sebastia and Babylas of Nicomedia
DESCRIPTION:  \nSt Severianos (St Severian) was a senator from Sebastia\, who was both an illustrious man of wealth and a fearless Christian. \nDuring the 4th century\, the Forty Holy Martyrs (Karasoun Mangounk) were imprisoned by the pagan emperor Licinius\, because of their steadfast refusal to renounce their faith. St Severian showed sincere compassion for the forty Christian soldiers. He visited the captives in prison\, raised their spirits and appealed to their valour and stoic strength. These martyrs eventually met their death at Lake Sebaste. \nHalf a year later\, Severian was also brought to trial for confessing the Christian Faith and he was subjected to cruel tortures. Deeply devoted to the will of God\, Saint Severian called out to the Lord during his torment\, imploring Him for the strength to endure the suffering and to complete his deed of martyrdom. \nAfter intense torture\, and unbroken in his faith\, the holy martyr was suspended from the city wall with one stone chained around his neck\, and another chained to his feet until he eventually died. His body was carried by the christians of Sebaste to his home\, where the locals paid their respects and prayed over him. Amidst all this\, a servant of Saint Severian\, who had just died\, miraculously awoke to follow his master’s final path. He continued to live another fifteen years\, never leaving the burial place of the holy martyr. \nThe Martyr Babylas and 84 disciples with him suffered in the city of Nicomedia for confessing Christianity during the reign of the emperor Maximian (284-305). The emperor\, who was then in Nicomedia\, renewed the persecutions against the Christians. \nLike many other believers\, Saint Babylas was denounced as someone who was instructing children in Christian piety. When Babylas was brought before the emperor\, he confessed that there was only on true God and thus he was subjected to a host of torments. \nDuring his sufferings\, the holy martyr cried to God\, “I thank You\, O Lord\, that You have made me\, who am old and infirm\, to be young and strong.” After being pelted with stones\, he was clapped in irons and taken to prison. \nThen Babylas’ young disciples were brought before the emperor. Neither flattery nor promise of gifts were able to alter the Christian convictions of the children. Two of them\, Ammonias and Donatus\, firmly declared\, “We are Christians\, and we will not offer sacrifice to deaf and dumb devils.” \nThe emperor flew into a rage over the unexpected and firm rebuke from the children. At first\, he ordered them to be whipped\, and later to be put to death by beheading\, together with their teacher. On the way to execution\, the holy Martyr Babylas quoted Isaiah\, “Behold\, I and the children which God has given me” (Isaiah 8:18). With spiritual rejoicing\, first Saint Babylas\, and then his 84 disciples\, received the crown of martyrdom. \n 
URL:https://armenianchurchsydney.org.au/event/commemoration-of-saints-severianos-of-sebastia-and-babylas-of-nicomedia-2-2-2-2/
CATEGORIES:Feasts & Commemorations
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BEGIN:VEVENT
DTSTART;VALUE=DATE:20261029
DTEND;VALUE=DATE:20261030
DTSTAMP:20260419T023618
CREATED:20211015T025002Z
LAST-MODIFIED:20240804T101720Z
UID:27236-1793232000-1793318399@armenianchurchsydney.org.au
SUMMARY:Commemoration of the Pontiff St John the Chrysostom
DESCRIPTION:  \nThe Pontiff St John the Chrysostom\, is one of the most prominent and gracious Fathers of the Universal Church. He was born in Antioch\, in 347 AD. He studied in the Theological School of Antioch and advanced his skills in public speaking in the School of Libanios. From a young age\, he led an ascetic life. In 381 AD he was ordained as a Deacon by Meletios of Antioch and in 386 AD was ordained as a priest by Flavianos. Thanks to his brilliant and eloquent speeches and sermons he has been give the title “Chrysostom”\, from the Greek meaning “golden mouthed”. \nIn 398 AD he was elected the Patriarch of Constantinople and zealously initiated renovation and reconstruction works of the capital city. He was most concerned with the spiritual and temporal needs of the poor. He spoke out against abuse of wealth and personal property. In many respects\, the following he amassed was no surprise. His straightforward understanding of the Scriptures (in contrast to the Alexandrian tendency towards allegorical interpretation) meant that the themes of his talks were eminently social\, explaining the Christian’s conduct in life. \nHowever\, amorality and religious indifferences were dominant among the people\, the court and the clergy. St John Chrysostom condemned and criticised all forms and manifestations of amorality and as a result\, he raised the Queen Eudoxia’s anger. The Patriarch Theophilos of Alexandria\, who wished to become the Patriarch of Constantinople\, supported the Queen in her criticisms of St John Chrysostom. \nAn alliance was soon formed against him by Eudoxia\, Theophilos and other enemies of his. They held a synod (assembly) in 403AD to charge John\, in which the accusation of Origenism was used against him. It resulted in his deposition and banishment. However\, during the night of the exile\, a terrible earthquake and fire occurred which Eudoxia took as a sign of God’s anger and promptly reinstated John. \nSt John the Chrysostom continued to criticise the wrong and immoral way of life of the court. Ignoring the people’s sympathy towards the Patriarch and the protection of the Western Church\, the King Arkadios and the Queen Eudoxia again issued an order to exile the saint. St John was exiled to Pontos and was martyred in the town of Komana. His last words were: “Glory to You\, God\, glory to You\, glory to You for everything.” His remains were buried in the Church of St Apostles of Constantinople in 438 AD. \nSt John the Chrysostom is the author of many interpretations\, speeches\, odes\, epistles and letters\, which have had positive influences on the history of the Christian mind. His works have been translated into Armenian during his lifetime.
URL:https://armenianchurchsydney.org.au/event/commemoration-of-the-pontiff-st-john-the-chrysostom-2-2-2-2-2-2/
CATEGORIES:Feasts & Commemorations
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BEGIN:VEVENT
DTSTART;VALUE=DATE:20261031
DTEND;VALUE=DATE:20261101
DTSTAMP:20260419T023618
CREATED:20211010T235639Z
LAST-MODIFIED:20250520T114613Z
UID:29980-1793404800-1793491199@armenianchurchsydney.org.au
SUMMARY:Feast of All Saints - The Old and The New\, The Known and The Unknown
DESCRIPTION:  \nFeast of All Saints – the old and the new\, the known and the unknown\n\nBy this feast the Armenian Apostolic Church commemorates the memory of all those saints\, whose names are not included in the Church Calendar\, but whose names are registered in the sacred book of the Heavenly Kingdom. \nMany people have been subjected to severe torments and have been martyred during the wars for the sake of faith. Unfortunately\, we do not know their names. So the Church has established this feast in the Church Calendar in order to commemorate their memory. They are persons who shed their blood for the sake of Christ and His Church.
URL:https://armenianchurchsydney.org.au/event/feast-of-all-saints-2-2-2/
CATEGORIES:Feasts & Commemorations
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