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DTSTART;VALUE=DATE:20280201
DTEND;VALUE=DATE:20280202
DTSTAMP:20260425T184317
CREATED:20211023T052935Z
LAST-MODIFIED:20250519T103754Z
UID:29048-1832976000-1833062399@armenianchurchsydney.org.au
SUMMARY:Commemoration of the 12 Minor (Holy) Prophets
DESCRIPTION:  \nSaints Hosea\, Joel\, Amos\, Obadiah\, Jonah\, Micah\, Nahum\, Habakkuk\, Zephaniah\, Haggai\, Zechariah and Malachi\nIn addition to Isaiah\, Jeremiah\, Ezekiel and Daniel (the four major prophets of the Old Testament)\, the Armenian Church commemorates the following twelve minor prophets.  The Prophets were those persons through which God spoke his will to the people of the world. They were the voice of God on earth and gave advice to the people of Israel\, warning them against dangers\, and trying to keep them from the temptations of sin. Each prophet clearly comprehended that God spoke to them directly. To that end\, in the Holy Bible\, we find expressions of “God told me”\, “This is what God is saying” etc. \nOften\, God gave them power to work miracles\, proving to people that they were chosen by Him. In the Nicene Creed\, we proclaim that the Holy Spirit “Spoke in the Law\, in the Prophets and in the Gospel”\, once more affirming that God has spoken to us by means of the prophets. \nThe prophets received their revelations through visions\, proverbs and symbols. They were the connecting link in the God and man relationship. The prophets’ purpose was to purify and instill in the human mind the conscience that God is their leader\, as well as to strengthen the faith in the coming of the Messiah and His Kingdom. All prophecies concerning the coming of the Messiah came true in the New Testament\, by means of Jesus Christ. The twelve prophets lived and worked over a broad range of time: \nHosea (Salvation): the Prophet Hosea was the preacher of the Word of God following Amos\, in 750 BC.  He continued his mission until Samaria was conquered in 722-721 BC\, and the Kingdom of Israel was eliminated. As the Israeli state disintegrated\, Assyria became increasingly powerful.  In his prophecies\, Hosea condemned the significant moral decay of Israel and the elimination of social justice. He made declarations concerning the responsibility of the elite.  God speaks of His Love through Hosea. That love demands us to struggle against all forms of injustice and to beware of false idols. \nJoel (the Lord is God) : Little is known about the period when the Prophet Joel lived and when his prophecies were compiled in a separate book.  He spoke of the “Day of the Lord” and exhorted people to turn to God. He has foretold that the day would come when God would “pour out His Spirit” over all people.  This prophecy came true during Pentecost\, when the Holy Spirit descended to earth in the form of tongues of flame. \nAmos (Burden Bearer): the Prophet Amos is the oldest prophet.  He was a shepherd\, who lived in the village of Thecua\, not far from Bethlehem. He lived and worked in the 8th century BC. In his prophecies\, he spoke of the greatness of God\, authority and justice\, the demands of the law\, and especially of the rights of the poor and the needy. He appealed to the rich\, the powerful\, the judges and the priests with great firmness. \nObadiah (Servant of God): the Prophet Obadiah’s book is the shortest of the Minor Prophets. It was most likely compiled in approximately 587 BC.  The prophet told that descendants of Esau (the people of Edom) would be punished and defeated as would all other nations that were the enemies of Israel. This was to make the people of Israel understand that the last word is God’s Word\, and that He alone would come be the final judge all peoples and nations. \nJonah (Dove): Unlike the other prophetic books\, the Book of Jonah is a narrative describing the adventures of a prophet who tried\, in every way\, to disobey God’s command. However\, in the end his attempts were in vain. By the Lord’s command\, a large fish swallowed Jonah\, where he remained for three days and three nights. Only after Jonah’s prayer and redemption did the Lord allow the fish to free Jonah. In the Gospels\, Christ repeatedly refers to this story. \nMicah (Who is like God?):  the Prophet Micah was from the village of Moresheth\, which many identify with the present day Tel-Al-Jadidah. Micah lived in the 8th century BC. He warned of the fall of Jerusalem\, which was the consequence of the sins of man. He called on them to repent and remain obedient to the Will of God. \nNahum (Consolation): the name of the prophet means “consoler” or “comforter”. The Book of Nahum was written in the period between the conquering of Thebes by the Assyrians in 663 BC and the fall of Nineveh to the Babylonians in 612 BC. Nahum taught of the Lord’s jealousy and vengefulness\, including a forceful description of the fright that seized all creation when faced with the judgment of the Lord. The book continues\, however\, and in contrast with this harsh picture of God\, Nahum describes the comforting assurance of God’s loving kindness towards His true servants. \nHabakkuk (Embrace): there is little information available on this prophet. Habakkuk shared in the misfortunes and sufferings of others\, while strongly condemning evil. The book was most likely written towards the end of the 5th century BC to the beginning of the 6th century BC.  The book reads as a dramatic dialogue between God and His prophet and presents the Lord as the eternal and righteous ruler of the world. \nZephaniah (God Hides): the Prophet Zephaniah preached in the latter part of the 7th century BC\, prior to Habakkuk. Zephaniah answered questions concerning the level of God’s interest in mankind\, and whether God has predetermined the course of history. He also preached very forcefully against idolatry in all its forms. \nHaggai (Festive or Festival): the Prophet Haggai preached to encourage the Israelites to rebuild the temple of Jerusalem. He advanced the idea that the poverty of the people and the poor condition of the harvest was due to the Temple remaining in a state of ruins. This book was likely written in 520 BC. \nZechariah (Who God Remembers): the Prophet Zechariah lived and prophesised during the same period as Haggai. The urging of the two prophets brought about the eventual rebuilding of the Temple. The book consists of two parts. The first part contains prophecies dating back to 520-518 BC\, the second part may have been written many years later. \nMalachi (My Messenger): the prophet is the last of the minor prophets. The Book of Malachi\, the last book of the Old Testament\, was written in the first half of the 5th century BC. Malachi\, as a witness to the degradation of society\, exhorted people and priests to change their behavior.  The prophet also preached of God’s unending love and the impending day of final judgment.
URL:https://armenianchurchsydney.org.au/event/commemoration-of-the-12-minor-prophets-2-2-2-2-2-2/
CATEGORIES:Feasts & Commemorations
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END:VEVENT
BEGIN:VEVENT
DTSTART;VALUE=DATE:20280203
DTEND;VALUE=DATE:20280204
DTSTAMP:20260425T184317
CREATED:20250519T105557Z
LAST-MODIFIED:20250519T110019Z
UID:29061-1833148800-1833235199@armenianchurchsydney.org.au
SUMMARY:Commemoration of St Sophia and her daughters Pisti\, Elpida and Agapi
DESCRIPTION:  \nThese names are of Christian origin and in Greek mean wisdom\, faith\, hope and love. Sophia was a child of a noble family and lived near the city of Rome. Having lost her husband\, she completely devoted herself to God. Being an ardent follower of Christ\, she raised her three daughters in the Christian spirit. Only Christian values ??and ideas prevailed in their lives. \nA pagan young man fell in love with one of Sophia’s daughters and asked her to marry him. However\, her mother rejected the young man\, saying: “We are Christians and we consider virginity more precious than gold and pearls.” Angered\, the young man complained to the emperor of the time\, Hadrian. The emperor summoned the three girls and demanded that they offer sacrifices to idols. However\, having been raised since childhood by the commandments of Jesus Christ\, the girls resisted the emperor\, remaining faithful to their faith. In his anger\, the emperor ordered them to be beheaded. \nTheir mother\, Sophia\, collected the bodies of her children and buried them. She prayed to God that He may take her soul one day to join her beloved daughters. God hears the mother’s pleas\, and Sophia peacefully surrenders her soul.
URL:https://armenianchurchsydney.org.au/event/commemoration-of-st-sophia-and-her-daughters-pisti-elpida-and-agapi-2-2-2/
CATEGORIES:Feasts & Commemorations
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END:VEVENT
BEGIN:VEVENT
DTSTART;VALUE=DATE:20280207
DTEND;VALUE=DATE:20280208
DTSTAMP:20260425T184317
CREATED:20250519T111808Z
LAST-MODIFIED:20250519T115009Z
UID:29074-1833494400-1833580799@armenianchurchsydney.org.au
SUMMARY:Fast of the Catechumens or Arachavorats Bahk
DESCRIPTION:The Fast of Catechumens (or Arachavorats Bahk) is peculiar only to the Armenian Church. It begins three weeks before Great Lent. In ancient times people could eat only bread and salt during the Fast of Catechumens. On those days it was not allowed to celebrate the Divine Liturgy either. \n\nThe meaning of the Fast of Catechumens is the purification of the five human senses from pagan impurity. In the ancient Church there was a custom to fast during five days before baptism. St Gregory the Illuminator ordered King Tiridates and others to fast for five days before baptism in order to get freed of evil. This is the reason that the Fast of Catechumens is also called “Fast of Salvation” from evil. \nAccording to tradition\, the fasting of Catechumens was initiated by St. Gregory the illuminator in memory of the above mentioned practice. \nThere are two explanations regarding the name of this feast.\nIt is called the fast of Catechumens:\n1. As the precursor of the Great Lent\, and\n2. As the first Armenian fast. \nOn the fifth day of the fasting of Catechumens\, on Friday\, the remembrance day of the Prophet Jonah is celebrated\, but it is celebrated not as the feast of the Prophet Jonah\, but as the memory of an example of great repentance and abstinence which Jonah urged. At times\, wrongly\, the fasting of Catechumens was called the fast of St. Sarkis\, because the Armenian Church celebrates the feast of St. Sarkis on the Saturday following the fast. During the Middle Ages\, the Byzantine and the Georgian Churches blamed the Armenian Church for the fasting of Catechumens\, relating it to St. Sarkis\, to whom they ascribed sorcery. According to the testimonies of Armenian medieval writers\, Greek and Latin Churches also had the fasting of Catechumens in ancient times. \n\nOf all the days in the Armenian liturgical year\, only the days of the Arachavorats Bahk have no scripture readings appointed to be read during the daily services. The word “Arachavorats” comes from two root words: arach (before) and avoor (day). So the literal translation would be something like “preceding days.” In English it is best referred to as the “Preliminary Fast\,” in other words\, the fast that precedes the Great Fast\, Great Lent.
URL:https://armenianchurchsydney.org.au/event/arachavorats-bahk-or-the-preliminary-fast-2-2-2/
CATEGORIES:Feasts & Commemorations
ATTACH;FMTTYPE=image/jpeg:https://armenianchurchsydney.org.au/wp-content/uploads/2025/05/St-Gregory-King-Trdat.jpg
END:VEVENT
BEGIN:VEVENT
DTSTART;VALUE=DATE:20280211
DTEND;VALUE=DATE:20280212
DTSTAMP:20260425T184318
CREATED:20211015T110815Z
LAST-MODIFIED:20250519T121007Z
UID:29100-1833840000-1833926399@armenianchurchsydney.org.au
SUMMARY:Commemoration of the Prophet Jonah
DESCRIPTION:  \n\nOn the fifth day (Friday) of the Fasting of Catechumens\, the Armenian Church commemorates the remembrance day of the Prophet Jonah. However it is celebrated not as the feast of the Prophet Jonah\, but as the memory of an example of great repentance and abstinence\, which Jonah urged. \nThe Fast of the Catechumens is a penitential period\, focusing on spiritual purification\, mirroring the catechumens’ preparation for baptism. Commemorations during this fast are intentionally somber\, introspective\, and penitential\, not celebratory. \nJonah’s story is remembered not to glorify him as a prophet\, but to emphasise the call to repentance—both Jonah’s own reluctance and the repentance of the Ninevites. \nThe prophet Jonah is one of the minor prophets of the Holy Bible. Jonah is the central figure of the Book of Jonah\, which details his reluctance in delivering God’s judgement on the city of Nineveh\, and then his subsequent\, albeit begrudged\, return to the divine mission after he is swallowed by a large sea creature. Jonah remained inside the fish for three days and three nights. It was only after Jonah’s prayer and redemption did the Lord allow the fish to free Jonah. This time he obeyed the Lord’s command and went to Nineveh. On the first day\, Jonah started into the city. He proclaimed: “Forty more days and Nineveh will be overturned.” The Ninevites believed God. They declared a fast\, and all of them\, from the greatest to the least\, even the king\, put on sackcloth. When God saw what they did and how they turned from their evil ways\, he had compassion and did not bring upon them the destruction he had threatened. \n\nLater Christ brings the example of the Prophet Jonah to the Pharisees asking for a divine sign: \nThen some of the scribes and Pharisees said to him\, “Teacher\, we wish to see a sign from you.” But he answered them\, “An evil and adulterous generation asks for a sign\, but no sign will be given to it except the sign of the prophet Jonah. For just as Jonah was three days and three nights in the belly of the sea monster\, so for three days and three nights the Son of Man will be in the heart of the earth.”  \n-Matthew 12:38-40 \n  \n  \n\n  \n\n  \n 
URL:https://armenianchurchsydney.org.au/event/commemoration-of-the-prophet-jonah-2-2-2-2-2-2/
CATEGORIES:Feasts & Commemorations
ATTACH;FMTTYPE=image/jpeg:https://armenianchurchsydney.org.au/wp-content/uploads/2021/10/Jonah-e1634716461704.jpeg
END:VEVENT
BEGIN:VEVENT
DTSTART;VALUE=DATE:20280212
DTEND;VALUE=DATE:20280213
DTSTAMP:20260425T184318
CREATED:20211015T065708Z
LAST-MODIFIED:20250519T122236Z
UID:29122-1833926400-1834012799@armenianchurchsydney.org.au
SUMMARY:Feast of St. Sarkis the Captain\, Patron of Love and Youth\, his son Mardiros and his 14 Soldiers Companions
DESCRIPTION:  \nST SARKIS THE WARRIOR AND HIS SON ST MARDIROS (MARTYROS)\nThe feast day honoring St. Sarkis is movable.  It occurs between January 11th and February 15th.  Each year it follows the five day Fast of Catechumens. \nSarkis was a Greek from the area of Cappadocia on the Anatolian plain.  He was a proud\, brave Christian and served as a Roman army officer during the reign of Emperor Constantine (roughly 337 A.D.).  Sarkis’ valour\, strength and bravery earned him the rank of general. \nSarkis used his position of power for spiritual growth\, going from town to town purging the land of pagan idols\, teaching the Gospel\, and building churches where pagan temples once stood.  Sarkis had a good model in the piety of the Emperor Constantine. \nWhen Constantine died\, Christianity throughout the region came under attack from the new Roman leader\, Julian the Apostate.  Under his leadership\, pagans set about destroying churches and persecuting Christians. \nSeeing this\, Sarkis prayed.  Jesus appeared to him and said\, “It is time for you to leave your country and your clan\, as did Abraham the Patriarch\, and go to a country which I will show you.  There you will receive the crown of righteousness prepared for you.” \nSarkis left behind his noble title and power and headed with his son\, Mardiros\, to Armenia\, where they were welcomed by King Diran\, grandson of King Drtad (Tiridates). \nWhile Sarkis and Mardiros were in Armenia\, the Emperor Julian\, attempting to take over the known world\, continued to move eastward toward Antioch in Syria. Whenever the Roman army came upon Christians\, they were instantly killed.  Many people fled the invading armies. King Diran urged Sarkis to escape and seek refuge among the Persians. \nWhen Sarkis and his son arrived in Persia\, King Shapur\, hearing of his bravery\, appointed him a commander of the Persian military. As he continued to be victorious in battle\, Sarkis also continued to give the credit to God. \nWhen Julian’s troops started raiding lands near King Shapur’s kingdom\, Sarkis was sent to defend the territory.  Outnumbered by the Greek and Roman forces\, Sarkis’ troops were frightened. He told them that if they believed in the Creator of heaven and earth\, their hearts would never be shaken. Many of his soldiers were baptised by the priests travelling with the army\, and they succeeded in fending off a Roman attack. \nSome of Sarkis’ soldiers\, who had not been baptised\, went to King Shapur and told him that Sarkis was rebelling against the Persian ruler by preaching belief in Jesus. The king called Sarkis back to the palace\, where he\, his son\, and the newly-baptised soldiers were expected to attend a feast honouring the pagan gods. \nAt the temple\, the king asked Sarkis to offer a sacrifice to the pagan gods.  Sarkis refused\, saying he would only worship the one true God.  The king began to criticise Sarkis and his faith.  But Sarkis could not tolerate such talk\, so he spat in the king’s face and knocked down the temple idols.  The king and his followers were enraged by Sarkis’ actions\, so they killed his son\, Mardiros\, before his eyes. \nThe king then ordered Sarkis imprisoned.  In prison\, Sarkis was strengthened by his relationship with the Lord.  King Shapur heard of this and ordered Sarkis’ execution. \nAt his execution\, Sarkis began to pray.  An angel descended from heaven and told him\, “Be strong.  Do not fear the killers of your body; for the gate of the Kingdom of Heaven is open for you.”  Upon seeing the angel and understanding the power of everlasting life\, many of the pagans who had gathered for the execution became Christians. \nSarkis made one last passionate plea for people to accept Jesus Christ and then was killed. \nHis loyal Christian soldiers retrieved Sarkis’ body and wrapped it in clean linen with the intention of burying his body honorably.  When King Shapur heard of this reverence\, he ordered the soldiers killed as well. Eventually\, Christians found Sarkis’ body and it was sent to Assyria\, where it remained until the 5th Century when Mesrob Mashdots received his remains and moved them to Armenia. \nSoorp Sarkis is also known as the Armenian Valentine’s Day. \nIn one battle Sarkis with his 40 soldiers had defeated an enemy of 10\,000. St. Sarkis just like St. Valentine was a miracle worker. \nAccording to the legend\, after the great feast to celebrate their victory\, all forty soldiers and St Sarkis himself were tricked and intoxicated by a “Persian ruler” who then asked forty damsels to thrust sharp daggers into the hearts of sleeping young men and kill them. One of the damsels\, enchanted by the beauty of Sarkis\, disobeys the order and instead of killing Sarkis\, she kisses him. Sarkis awakens\, and distraught by what he sees\, he jumps on his white horse\, not forgetting the damsel\, and dashes away while a powerful storm rages outside. \nSince then\, a rider on a white horse has become the symbol of love in Armenian tradition. \nTradition in the Armenian culture follows that on the evening before the holiday\, unmarried girls and boys pray to the saint\, asking for his help in their love affairs. Before they go to bed they eat a special salty biscuit with no other food or drink\, so that in their dreams they will see their destined lover or their future spouse giving them water. \nPart reference: Eastern Diocese of the Armenian Church
URL:https://armenianchurchsydney.org.au/event/feast-of-st-sarkis-the-captain-patron-of-love-and-youth-his-son-mardiros-and-his-14-soldiers-companions-3-2-2-2/
CATEGORIES:Feasts & Commemorations
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END:VEVENT
BEGIN:VEVENT
DTSTART;VALUE=DATE:20280214
DTEND;VALUE=DATE:20280215
DTSTAMP:20260425T184318
CREATED:20211015T071619Z
LAST-MODIFIED:20250519T121542Z
UID:29112-1834099200-1834185599@armenianchurchsydney.org.au
SUMMARY:The Lord's Presentation to the Temple: Trndez & Diarnt'arach
DESCRIPTION:  \n  \nTrndez & Diarnt’arach (or Tiarn’ndaraj)\nOn February 14\, the Armenian Church celebrates the Feast of the Lord’s Presentation to the Temple. Diarnt’arach\, or Candlemas as it is known in the West\, symbolises the presentation of the 40 day old Christ Child to the Temple in Jerusalem. \nIn accordance with the Law of Moses\, the infant Christ was brought to the Temple by Mary and Joseph and presented to God. A man named Simeon was there\, to whom it had been revealed that he should not see death before he had seen the Lord.  Simeon held the infant in his arms\, blessed God\, and said\, “Lord\, let your servant now depart in peace\, for my eyes have seen your Salvation\, which you have prepared before the face of all people.  A Light to lighten the Gentiles\, and the Glory of Your people\, Israel.” (Luke 2:29-32) \nThe celebration is rooted in Armenian pagan tradition. Originally called Trndez\, which meant “a bundle of hay in front of your house\,” it was intended as a wish of prosperity to the home and fertility to the land. In ancient Armenia\, the holiday was associated with the worship of Vahagn—the god fire\, the sun\, and of war and courage\, and the Armenian counterpart of the Zoroastrian god of victory Verethragna. \nThe purifying qualities of fire were at the center of pre-Christian Armenian tradition. According to several sources\, people believed that the strength of the fire would eradicate the winter’s cold and allow for fertile land and a prosperous harvest. Couples\, especially newlyweds\, would jump over the Trndez flames for luck\, prosperity\, and fertility. Even the fire’s ashes were believed to have healing properties as people would use it as an ointment for pain and rub it into their eyelids to improve their eyesight! \nFollowing the Christianisation of Armenia\, the Armenian Church decided to adapt the festival rather than to suppress and do away with it completely. In the tradition of the Church\, the celebration is officially named “Diarnt’arach” (“coming to meet the Lord”). \nIn the tradition of the Church\, Evening Services (Nakhatonak) are conducted on the night preceding the Feast Day (13th February).  At the conclusion of the service\, the priest lights a candle from the Holy Altar\, and distributes the flame to all present. With great care\, the faithful take the lit candles home to their families. The tradition of making a bonfire resembles the Lord’s light and warmth\, and it must not be confused with pagan rituals\, when fire was idolised and worshipped. According to Grigor Tatevatsi’s interpretation\, by jumping over the fire\, we show it to be ignoble and low\, says priest Ter Adam Makaryan. \nThe morning of the Feast Day\, the Divine Liturgy is celebrated in Armenian Churches throughout the world. The hymn offered during the Liturgy commemorating Diarnt’arach glorifies Simeon’s articulation of “a Light to lighten the Gentiles”. The hymn praising Simeon also lauds the Mystery of the Incarnation. \nMany additional customs have been inherited from the past\, including the blessing of the four corners of the world in the Andastan Service\, the blessing of newlywed couples\, as well as offering prayers for the crops and fertility of the fields
URL:https://armenianchurchsydney.org.au/event/the-lords-presentation-to-the-temple-trndez-diarntarach-2-2-2-2-2-2/
CATEGORIES:Feasts & Commemorations
ATTACH;FMTTYPE=image/jpeg:https://armenianchurchsydney.org.au/wp-content/uploads/2021/10/Lords-presentation-temple.jpg
END:VEVENT
BEGIN:VEVENT
DTSTART;VALUE=DATE:20280219
DTEND;VALUE=DATE:20280220
DTSTAMP:20260425T184318
CREATED:20211023T055839Z
LAST-MODIFIED:20250519T123454Z
UID:29135-1834531200-1834617599@armenianchurchsydney.org.au
SUMMARY:Commemoration of the Pontiff St Sahak Partev (Bartev)
DESCRIPTION:  \nSt. Sahak is one of the most well known figures in Armenian history. As Catholicos\, he supported the work of Mesrob Mashdots in the creation of the Armenian alphabet and the translation of the Bible into Armenian. A scholar and theologian himself\, he is counted among the Holy Translators. The trio of King Vramshapuh\, Catholicos Sahak\, and Mesrob Mashdots together oversaw the flurry of translation into Armenian and an emergent new Armenian-language literature following the invention of the alphabet in 405 A.D. Churches are often named “Sts. Sahak and Mesrob” in acknowledgment of the crucial work these two men did together. This coming Saturday\, the Armenian Apostolic Church commemorates this beloved Armenian saint. \nYet St. Sahak also presided over a tumultuous period in Armenian history. The invention of the alphabet itself emerged from the need to hold the two halves of Armenia together. At the time of St. Sahak’s birth in 354 A.D.\, Armenia was already used to its status as the crossroads and borderland between the Persian and Roman empires. As George Bournoutian describes\, in 64 A.D.\, “Rome accepted the compromise of co-suzerainty” (55)\, meaning that the Armenian dynasty known as the Arshakuni or Arsacid would come from the royal Parthian dynasty\, “while their authority would be bestowed in Rome.” Through some troubled periods\, this arrangement lasted for nearly two centuries\, until 224 A.D. when the Persian Parthians were overthrown\, and the new Sasanian Persian empire emerged. The new Sasanian Empire tried to impose a more direct rule over Armenia. It is in this context that the conversion of Armenia to Christianity occurred\, as Armenians tried to balance between Rome and a newly aggressive Persian empire. However\, after the adoption of Christianity\, in 387 A.D.\, Emperor Theodosius and Shapur III partitioned Armenia between them. \nSuch was the situation when St. Sahak became the Catholicos. In addition to the political partition\, Armenian Christianity had competing influences: on the one hand\, Caesarea\, where the Catholicoses of Armenia had traditionally gone to installed as chief bishop of the Armenian Church\, was a stronghold of Greek Christianity\, while a Syriac strain of Christianity coming from south and favored by the Persians was also influential for the Armenian Church. More pointedly\, the theological controversies raging in the emerging Byzantine Empire created confusion. First there was the Arian debate\, with prominent Arians remaining through Christendom despite the condemnation of Arius at the Council of Nicaea in 325 A.D. Then\, in the later years of Sahak’s tenure as Catholicos\, the Nestorian controversy broke out.  St. Sahak\, then\, inherited the throne of the Catholicos in a precarious and confusing time. As Bournoutian puts it\, “Both Catholicos Sahak and [King] Vramshapuh realised that in order to retain any measure of ecclesiastical and political control over a partitioned nation\, the unifying factor of the Armenian language would be crucial” (71). With this in mind\, Sahak supported St. Mesrob’s work of inventing an alphabet\, translating the Bible\, and creating a truly Armenian literature. \nCreating the Armenian alphabet and launching an Armenian literature and truly Armenian liturgical tradition helped to hold both the Armenian Church and the Armenian people together. St. Sahak oversaw and participated in this work. As a theologian in his own right\, he is sometimes credited with introducing the Armenian Octoechos or tsyan system into Armenian music and there are sharagans attributed to him. Yet St. Sahak’s life and tenure as Catholicos were tumultuous. He was the last Catholicos directly descended from St. Gregory the Illuminator. This lineage and his generally pro-Roman/Byzantine orientation led him into trouble during this period when Persian influence was still strong\, especially among some members of the nobility\, known as the nakharar. In fact\, he was deposed from his position as Catholicos in 428 A.D.\, with several Syrian and pro-Syrian Catholicoses serving before he was allowed to return from exile in 432\, nonetheless having a much-reduced authority. Dr. Gabrielle Winkler\, in a detailed study\, charts these events\, in what she calls\, “An Obscure Chapter in Armenian Church History.” \nMuch of this “obscure chapter” is related to theological arguments taking place beyond the borders of Armenia. In addition to the political balancing act between Persia and Constantinople\, the ecclesiastical and theological controversies raging throughout Christendom were part of what led to St. Sahak’s ouster. Early Armenian Christianity was heavily influenced by Syriac Christianity\, with its great sees of Antioch and Edessa. However\, these sees became embattled around this time\, when Nestorius\, who was educated in Antioch by the great exegete Theodore of Mopsuestia\, became Patriarch of Constantinople in 428 A.D.—the same year St. Sahak was deposed as Catholicos! We have detailed the controversy surrounding Nestorius’ teachings before\, discussing his theological rivalry with St. Cyril of Alexandria. Ultimately\, Alexandrian orthodoxy won the day in Armenia. At the time of St. Sahak\, however\, this outcome was not a given. Winkler explains the “obscure chapter in Armenian history” by appealing to these debates\, the teachings of Nestorius\, and the status of Theodore of Mopsuestia. Though he was eventually condemned in the West because of his association with his student Nestorius\, Theodore of Mopsuestia was renowned for his commentaries on the Bible and his method of interpretation. His writings were influential in Armenia\, and Armenians sought regarding the controversy. \nWe know this because of one of the most important and remarkable sources of the Armenian Christian tradition: the Book of Letters. According to the Oxford Dictionary of Late Antiquity\, the book is a collection of “letters between the leaders (primarily Catholici) of the Armenian Church and various ecclesiastical figures throughout the Caucasus and the Christian world.” Though a crucial source\, the manuscript tradition of this book has not been fully studied\, and it is clear that some of the letters cannot actually have been written by the people to which they are attributed. Nonetheless\, many of these letters should be considered authentic. More importantly\, they represent a distillation of Armenian theological thinking\, especially with regards to “Christological questions\,” as the letters “elucidate the Miaphysite position of the Armenian Church\, as it is contrasted with Nestorian and Chalcedonian Christology.” Some of the letters deal precisely with the “obscure chapter” Winkler describes and indeed\, the Book of Letters is one of her major sources for unraveling this period. Four letters\, including the famous Tome of Proclus (also known in Western sources as the Tome to the Armenians)\, are either written to or by St. Sahak. \nThe letters to and from St. Sahak reveal an erudite theologian as well as a concerned shepherd. They also reveal\, as Winkler shows\, the emerging position of the Armenian Apostolic Church. Overall\, the Book of Letters is a treasure-trove of a source for understanding the specifics of the Armenian theological position\, especially regarding Christology. As the Oxford Dictionary of Late Antiquity states\, “it is probably the most important source for the development of Armenian Christianity from its beginnings as a Christian within the Zoroastrian Persian Empire\, through its survival in the upheavals of the 7thcentury and its break with Chalcedonian churches\, up to the renewed attempts of Constantinople to achieve ecclesiastical union and the crusading-era contacts with Rome.” The published versions of the Book of Letters include correspondence ranging from the 5th to the 13th centuries\, spanning a huge amount of time and covering the consolidation of the Armenian theological position. This is a crucial source for understanding Armenian Christianity—and some of the earliest letters found in the volume are attributed to St. Sahak Partev. \nRef: vemkar.us
URL:https://armenianchurchsydney.org.au/event/commemoration-of-the-pontiff-st-sahak-partev-bartev-2-2-2-2-2-2/
CATEGORIES:Feasts & Commemorations
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BEGIN:VEVENT
DTSTART;VALUE=DATE:20280222
DTEND;VALUE=DATE:20280223
DTSTAMP:20260425T184318
CREATED:20211015T072257Z
LAST-MODIFIED:20250519T124140Z
UID:29148-1834790400-1834876799@armenianchurchsydney.org.au
SUMMARY:Feast of St. Ghevond the Priest and His Companions
DESCRIPTION:  \nThe Feast of St. Ghevond the Priest and His Companions is dedicated to the blessed memory of the Armenian priests who fought alongside St. Vartan and the entire Armenian Nation for their Christian faith in 451 A.D. in the Battle of Avarayr. \nThe eldest among them was Priest St. Ghevond\, and among his companions were Catholics Hovsep\, Bishop Sahak of Syunik\, Bishop Tatik of Basen\, Priest Mushe or Mushegh\, Priest Arshen\, Priest Samuel\, Deacons Abraham and Kajajn. \nAfter the Battle of Avarayr\, the Persian King Hazkert took revenge on the Armenians and ordered all the brave priests to be killed. \nAccording to the tradition\, the Feast of St. Ghevond the Priest and His Companions is deemed the day of the clergy.
URL:https://armenianchurchsydney.org.au/event/feast-of-st-ghevond-the-priest-and-his-companions-2-2-2-2-2-2/
CATEGORIES:Feasts & Commemorations
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BEGIN:VEVENT
DTSTART;VALUE=DATE:20280224
DTEND;VALUE=DATE:20280225
DTSTAMP:20260425T184318
CREATED:20211015T072920Z
LAST-MODIFIED:20250519T124929Z
UID:29163-1834963200-1835049599@armenianchurchsydney.org.au
SUMMARY:Vartanants: Feast of St Vartan the Captain and his 1036 Companions
DESCRIPTION:  \n\nEvery year\, on the Thursday preceding the Great Lent\, the Armenian Church celebrates the anniversary of one of the most important events in her history. The event is the great battle of Avarayr between the Armenian soldiers of Christ and the mighty Sassanid Zoroastrian army in the year 451 A. D. \nThe great Commander of Avarayr was prince Vartan Mamikonian. Vartan and many princes\, soldiers\, women of royal families\, farmers and priests battled bravely and sacrificed their lives in defense of their faith. 1036 martyrs fell in one day on the field of Avarayr and became the Defenders of the Faith of Armenia. \nThe cause of the great battle was religious. Armenia\, which had proclaimed Christianity as its state religion in 301 A. D.\, lived cultural and spiritual progress. Especially\, after the invention of the Armenian Alphabet by St. Mesrob Mashtots in 404-406 A. D.\, Armenia developed its own language and culture during the first half of the fifth century\, which became to be known as the Golden Century. During that period\, the Bible (Asdvadzashounch) was translated into Armenian under the guidance of Catholicos St. Sahag Partev and Christianity flourished in the country. \nBefore St. Gregory the Illuminator\, although Christianity had been preached in Armenia by the two Apostles of Christ\, St. Thaddeus and St. Bartholomew\, many were still worshippers of pagan idols. However\, after the conversion of Armenia in 301 A. D.\, the invention of the Armenian Alphabet in 406 A. D. and the translation of the Armenian Bible by Saints Sahag and Mesrob and their students\, Armenia became religiously and culturally independent. Politically\, Armenia was divided into two states\, between Persia and Byzantium in 387 A. D. In order to force the Armenians to revert back to the Persian-Zoroastrian religion\, the king of Persia decreed that all Christians under his rule must abandon their new religion and accept Mazdeism. The Armenian leaders\, clergy\, and the ruling princes gave a bold answer to this royal decree\, insisting that they had not the slightest intention of altering their Christian beliefs. They wrote a letter to the Persian king in which they said: \n“Our religion is not like a garment that we might change according to the circumstances; it is part and parcel of our bones and blood and personality … We serve you loyally in your army and pay you taxes faithfully if you leave us alone in the matter of religion. If you try to force your will upon us\, we are ready to suffer and to be tortured and even to die. However\, you should know in advance that there is no power on earth\, which can force us to change our religion because our covenant to be faithful is not with man but with the Almighty God.” \nThe Persian king became furious and countered this boldness with a heavy sword. He sent a mighty army of some 220.000 strong to crush the resistance and to convert Armenia to Paganism by force. \nOn May 26 of 451 A. D.\, on the field of Avarayr\, near the river Tghmout\, an army of 66.000 Armenian warriors\, which included soldiers\, farmers\, priests\, princes and even the wives and daughters of princes\, under the leadership of Commander Vartan Mamikonian\, armed with the “Helmet of salvation\, and the sword of the Spirit” (Ephesians 6:17)\, waited for the invading Sassanid army. \nVartan Mamikonian was the descendant of a noble Armenian family and the head of the influential Mamikonian House. From his mother’s side\, he was the grandson of St. Sahag Catholicos\, who helped St. Mesrop translate the Bible. The Commander knew well that the Persians outnumbered his army and that they were well equipped with their hordes of elephants against Armenians. However\, he put his trust in God and preferred honorable death to paganism and slavery. \nThe day before the battle\, the Armenian soldiers spent the night in prayer and devotion. The entire army prayed and took Holy Communion. The head of the Church\, Catholicos Hovsep\, was there together with his clergy. Priest Ghevont (Leontius)\, the most zealous among the clergy\, together with Commander Vartan Mamikonian\, encouraged the soldiers with inspiring words. \nTowards the morning the Persian army made its move. The Armenians inflicted great losses on the enemy. The battle lasted only one day\, and 1036 Armenians fell. The Persians lost over 3000 men. The battle of Avarayr came to an end with the fall of the Commander Vartan. Armenians withdrew to their castles and inaccessible mountains to carry on their battle. In Avarayr\, Vartan and his comrades suffered a military defeat. They lost the battle but kept their faith and became true witnesses of Christ. The Persians eventually withdrew from their plan of converting Armenia to their pagan religion\, when they realized they could not force Armenians to forsake their God. The military defeat of Armenians became the victory of their salvation through their unshakable faith in Christ. \nVartan Mamikonian has become one of the most loved saints of the Armenian people. Strengthened by the spirit of the Martyrs of Avarayr\, many Armenians followed the example of Saints Vartanants throughout the centuries and laid down their lives for Christ. \nToday\, after many centuries\, when silence has reigned on the field of Avarayr\, the spirit of St. Vartan continues to bring us the sacred legacy of the Defenders of Faith whispering into our ears and saying\, “Stand steadfast in your faith\, do not be deceived by earthly kingdoms\, idols or treasures\, keep your covenant strong with God and be true soldiers of Christ.” \nOn the feast of Vartanants\, we congratulate the Name’s Day of all those who bear the name of Vartan Mamigonian and his generals Khoren\, Ardag\, Hmayak\, Dajad\, Vahan\, Arsen and Karekin. In memory of the 1\,036 martyr soldiers\, today it is also the day of those who do not have a Name Day. \n\nIn the Armenian Church\, the Feast day of St Vartan the Captain and Companions is also celebrated as the Naming Day of His Holiness Karekin II. To mark the occasion\, at the conclusion of the Divine Liturgy\, a Pontifical Prayer (Hayrabedagan Maghtank) is offered. \n\nRef: vemkar.us\, armenianprelacy.org \n\n 
URL:https://armenianchurchsydney.org.au/event/vartanants-feast-of-st-vartan-the-captain-and-companions-3-2-2-2-2/
CATEGORIES:Feasts & Commemorations
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BEGIN:VEVENT
DTSTART;VALUE=DATE:20280226
DTEND;VALUE=DATE:20280227
DTSTAMP:20260425T184318
CREATED:20211015T085132Z
LAST-MODIFIED:20250519T125424Z
UID:29176-1835136000-1835222399@armenianchurchsydney.org.au
SUMMARY:Commemoration of 150 Pontiffs participating in the Ecumenical Council of Constantinople
DESCRIPTION:  \nDuring different periods of history\, the Ecumenical Church has faced various problems of doctrinal\, administrative and organisational natures\, solutions to which have been provided during the Ecumenical Councils. One of such councils was the Second Ecumenical Council\, convened upon the order of the King Theodosios in Constantinople\, in 381. \nAs the result of Arian disputes\, a new heresy had appeared\, the head and supporter of which was Bishop Makedon of Constantinople\, who denied the deity of the Holy Spirit. The Ecumenical Council convened in Constantinople on that special occasion\, re-endorsed the definition of the Ecumenical Council of Nicaea and the concept of “One deity\, three persons”. \nAccepting the Ecumenical Council\, the Armenian Apostolic Church commemorates the memory of 150 Patriarchs participating in the Council.
URL:https://armenianchurchsydney.org.au/event/commemoration-of-150-pontiffs-participating-in-the-ecumenical-council-of-constantinople-3-2-2-2-2/
CATEGORIES:Feasts & Commemorations
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BEGIN:VEVENT
DTSTART;VALUE=DATE:20280227
DTEND;VALUE=DATE:20280228
DTSTAMP:20260425T184318
CREATED:20211015T090513Z
LAST-MODIFIED:20250519T130013Z
UID:29189-1835222400-1835308799@armenianchurchsydney.org.au
SUMMARY:Eve of Great Lent or Poon Paregentan
DESCRIPTION:  \nEve of Great Lent or Poon Paregentan (Barekendan) – The Feast of Kindness\n\nThe Armenian Church has defined the period of Great Lent as a time of abstinence and repentance for the faithful. Each Sunday during this period is named after an event in the Holy Bible that contains the message of the day. According to the calendar\, the days prior to weekly fasts\, as well as Great Lent\, (with the exception of the fast preceding Holy Nativity) are called Paregentan (Barekendan). The word Paregentan means “good living” or “good life”\, as we are called to live cheerfully\, joyfully\, and to be happy on these days preceding fasting periods. \nOn these days of Paregentan\, the angel’s words addressed to the prophet Elijah are fulfilled:  “Arise and eat\, otherwise the journey will be too great for you” (1 Kings 19:7). The Armenian Church thus allows her faithful to organise games\, festivals\, carnivals and large\, plentiful meals to observe the feast\, as it is followed by a period of fasting and abstinence. \nThe Eve of Great Lent\, as Great Paregentan is also called\, commemorates the human bliss\, which Adam and Eve enjoyed in the Garden of Eden.  It also symbolises the heavenly right\, according to which\, mankind could eat all types of fruit\, except the fruit of the Tree of Knowledge of Good and Evil. Paregentan is the manifestation of the virtues of the soul\, through which people can transform mourning to joy\, and torment to peace. It is with this comprehension\, with bowing of our souls\, penitence\, fasting and hope for mercy\, that each Christian individual should take his first step on the long\, 40 day journey of Great Lent\, culminating with the Glorious Resurrection of our Lord Jesus Christ. \nThe period starting from the day following the Great Paregentan and lasting till the Feast of the Glorious Resurrection of Our Lord Jesus Christ\, is called Great Lent. In the period of the Great Lent\, people\, refraining from bodily pleasures and sins\, get prepared for the Feast of the Glorious Resurrection of Our Lord Jesus Christ by means of abstinence and repentance. Both spiritual and moral and bodily abstinence are considered to be important.Our church fathers have called the period of the Great Lent as “Karasnordats”\, as the period of fasting lasts 40 days. This period of the Great Lent is also called “Salt and bread”\, as in the past during the period of the Great Lent\, people only ate salt and bread. \nIn the New and old Testaments there are many testimonies concerning the period of Great Lent. Moses fasted for forty days and only then received the Lord’s rules and canons. However\, this period is related to 40 day period of temptation of Christ in the desert\, following which our Church fathers established this period of fasting. \nDuring the period of the Great Lent curtains in the churches are closed in commemoration of the fact that after sinning\, Adam was exiled from Eden and the doors were closed before him.
URL:https://armenianchurchsydney.org.au/event/eve-of-great-lent-or-poon-paregentan-2-2-2-2-2-2/
CATEGORIES:Feasts & Commemorations
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BEGIN:VEVENT
DTSTART;VALUE=DATE:20280228
DTEND;VALUE=DATE:20280229
DTSTAMP:20260425T184318
CREATED:20211015T103158Z
LAST-MODIFIED:20250519T130448Z
UID:29202-1835308800-1835395199@armenianchurchsydney.org.au
SUMMARY:Great Lent
DESCRIPTION:  \nIn the entire Christian East\, including Armenia\, Great Lent begins on the 7th Monday before the Feast of the Glorious Resurrection of Our Lord Jesus Christ (Easter). Lent begins on a Monday and lasts exactly 40 days. \nFor the Armenian Church\, Great Lent ends on the Friday before Palm Sunday. That is the 40th day. The next day is Lazarus Saturday (the 41st day). Lent does not include Holy Week\, which begins on the Monday after Palm Sunday. A new period of fasting takes place during Holy Week. \nClick here to read more about Abstinence and Fasting \nThe principles and practices of Lent in the Armenian Church are deeply rooted in the Bible\, the ancient Christian traditions\, the life example of Christ and His disciples\, and the lives of the great church fathers\, all of whom contributed to the establishment of the canons of Lent. The focus of Lent is on “Man the Sinner”: on his repentance\, his spiritual cleansing\, and his eventual salvation. \nLent is a very personal spiritual journey. It is a period of sincerity\, self-recogni­tion\, and reflection. Abstinence\, moderation and sacrifice free us for medita­tion and the realisation of the darkness of our world without God. As the prophet Joel advised us\, you must “turn towards the Lord…with all your heart” with honesty and humility. In this way\, we are able to create a bridge between God and us. Through prayer\, we communicate with God\, express our love\, ask for forgiveness. Prayers of the sincere heart are acceptable to God. \nFasting during Lent needs to be done in the context of deep reflection on the truth about ourselves\, in a spirit of unusual sincerity and honesty. Fasting is\, in fact\, a companion to prayer: one more way we speak to God from the heart. \nThe true understanding of Lent rests on a sturdy tripod of prayer\, abstinence\, and charity. Lent reminds us that man is always confronted with choices that lead us to two paths in life. The first path is one of darkness\, evil and sin. The second is that of light\, God\, righteousness\, and goodness. At the juncture of these two paths stands the fortress of prayer\, abstinence and charity\, which leads mankind forward to seek perfection. This is the purpose of Great Lent in the Armenian Church. \nDuring this long interval of abstinence\, especially during the first forty days\, the Armenian Church has prescribed soul-fulfilling services of prayer for its faithful.  These services\, called “Arevagal” (Sunrise) and also “Khaghaghakan (Peace) and “Hangstyan” (Rest) are “Zhamergoutiun” (Liturgical Offices)\, and they are conducted usually on Wednesdays and Fridays\, morning and evening\, as dictated by local conditions and conveniences. \nThe sharagans (hymns) of the Sunrise service were composed by Catholicos St. Nerses Full of Grace.  They embody profound meaning and are beautiful literary gems.  They are directed mainly to spiritual light\, truth\, and beauteous glorification. \nThese services\, which are conducted with the curtain drawn\, thus concealing the altar during Medz Bahk\, direct the worshippers’ attention to spiritual introspection and self-appraisal in place of the resplendence of the Divine Liturgy performed at other times by bishops in splendid vestments. \nThe period of Great Lent consists of seven remarkable Sundays: Eve of Great Lent\, Sunday of Expulsion\, Sunday of the Lost (Prodigal) Son\, Sunday of the Steward\, Sunday of the Judge\, Sunday of Advent and Palm Sunday. Click here to read What do Lenten Sundays mean to us? \nThe 24th day or the fourth Wednesday of the period of Great Lent is called Michink (Mijink) symbolising that the first half of the period of Great Lent has already passed. On this day fasting is not stopped. According to folk tradition\, the housewives bake unleavened cake and put a coin in it while baking. The current year will be successful for the member of the family who will have the coin in his or her portion. \nAccording to ancient traditions marriage and offering sacrifice are forbidden during the period of Great Lent. However\, by the pontifical encyclical of Vazken I Catholicos of all Armenians\, it is permitted in case of extreme necessity to perform the sacrament of marriage during the period of Great Lent and on Sundays\, except all days of the Holy Week.
URL:https://armenianchurchsydney.org.au/event/great-lent-2-2-2-2-2-2/
CATEGORIES:Feasts & Commemorations
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