BEGIN:VCALENDAR
VERSION:2.0
PRODID:-//Armenian Apostolic Church of Holy Resurrection - ECPv6.15.20//NONSGML v1.0//EN
CALSCALE:GREGORIAN
METHOD:PUBLISH
X-WR-CALNAME:Armenian Apostolic Church of Holy Resurrection
X-ORIGINAL-URL:https://armenianchurchsydney.org.au
X-WR-CALDESC:Events for Armenian Apostolic Church of Holy Resurrection
REFRESH-INTERVAL;VALUE=DURATION:PT1H
X-Robots-Tag:noindex
X-PUBLISHED-TTL:PT1H
BEGIN:VTIMEZONE
TZID:Australia/Sydney
BEGIN:STANDARD
TZOFFSETFROM:+1100
TZOFFSETTO:+1000
TZNAME:AEST
DTSTART:20270403T160000
END:STANDARD
BEGIN:DAYLIGHT
TZOFFSETFROM:+1000
TZOFFSETTO:+1100
TZNAME:AEDT
DTSTART:20271002T160000
END:DAYLIGHT
BEGIN:STANDARD
TZOFFSETFROM:+1100
TZOFFSETTO:+1000
TZNAME:AEST
DTSTART:20280401T160000
END:STANDARD
BEGIN:DAYLIGHT
TZOFFSETFROM:+1000
TZOFFSETTO:+1100
TZNAME:AEDT
DTSTART:20280930T160000
END:DAYLIGHT
BEGIN:STANDARD
TZOFFSETFROM:+1100
TZOFFSETTO:+1000
TZNAME:AEST
DTSTART:20290331T160000
END:STANDARD
BEGIN:DAYLIGHT
TZOFFSETFROM:+1000
TZOFFSETTO:+1100
TZNAME:AEDT
DTSTART:20291006T160000
END:DAYLIGHT
END:VTIMEZONE
BEGIN:VEVENT
DTSTART;VALUE=DATE:20280305
DTEND;VALUE=DATE:20280306
DTSTAMP:20260425T202225
CREATED:20211016T005541Z
LAST-MODIFIED:20250519T131112Z
UID:29215-1835827200-1835913599@armenianchurchsydney.org.au
SUMMARY:Sunday of Expulsion
DESCRIPTION:  \nThe second Sunday of the period of Great Lent is called the Sunday of Expulsion. The basis of the mystery and the name can be found in the Holy Bible\, when Adam and Eve disobeyed God’s commands at ate from the Tree of Life and thus were “expelled” from the garden of Eden. \n“The Lord God therefore banished him from the garden of Eden\, to till the ground from which he had been taken. 24 He expelled the man\, stationing the cherubim and the fiery revolving sword east of the garden of Eden\, to guard the way to the tree of life” (Genesis 3:23-24) \nExpulsion Sunday places us at the very beginning. The created order\, including Adam and Eve\, was spoken into existence by the very Word of God\, but our harmony with the world and the communion we enjoyed with our Creator was ruptured because of sin. As a result\, Adam and Eve\, who are a type of all of us\, were expelled from paradise and access to the Tree of Life was blocked. However\, through Jesus Christ\, the new Adam (see I Corinthians 15:45)\, there is forgiveness of sin. By way of baptism\, we are placed on the journey back to the Garden to commune with our Creator\, and are once again given access to the Tree of Life. \nThe Church Fathers have given the Sundays of the Period of Great Lent such names and mysteries which symbolise mankind’s way of life: birth\, sinning\, regret and repentance.
URL:https://armenianchurchsydney.org.au/event/sunday-of-expulsion-2-2-2-2-2-2/
CATEGORIES:Feasts & Commemorations
ATTACH;FMTTYPE=image/jpeg:https://armenianchurchsydney.org.au/wp-content/uploads/2021/10/Expulsion-e1634344260163.jpg
END:VEVENT
BEGIN:VEVENT
DTSTART;VALUE=DATE:20280311
DTEND;VALUE=DATE:20280312
DTSTAMP:20260425T202225
CREATED:20211023T064232Z
LAST-MODIFIED:20250519T131553Z
UID:29228-1836345600-1836431999@armenianchurchsydney.org.au
SUMMARY:Commemoration of St Cyril the Patriarch of Jerusalem\, St Cyril the Bishop of Jerusalem and his mother Anna
DESCRIPTION:  \n\n\n\n\n\nThe Armenian Church commemorates the memory of the Patriarch\, St Cyril of Jerusalem (315-386) twice during the year. He was a doctor of the church and had a pleasant and conciliatory disposition. However\, he lived at a time when bishops were embroiled in bitter controversies and were quick to condemn any attempts at compromise\, even calling such attempts as treason. Sixteen of his thirty five years as a bishop were spent in exile. When a famine hit Jerusalem\, he sold some of the possessions of the church to raise money for the poor starving people. He was condemned for selling church property and banished. \nSt Cyril participated in the Second Ecumenical Council of Constantinople. Many sermons and speeches of the Patriarch Cyril\, about Christian doctrine\, have been translated into Armenian. His letter addressed to the King Costandios on the occasion of the apparition of the Holy Cross in the sky of Jerusalem is read in the Armenian churches. According to tradition\, the basin in which Patriarch Cyril was baptised is inside the Chapel of St Stephen of the Church of St Hagop (St. James)\, of Jerusalem. \nHis best known work that has survived\, “The Catechetical Lectures\,” is believed to be one of the earliest systematic accounts of Christian theology. The lectures consist of an introductory lecture\, followed by eighteen lectures on the Christian faith given during Lent to those preparing to be baptised on Easter\, as well as five lectures on the sacraments of baptism and Eucharist delivered after Easter. The lectures have been translated into many languages\, including English and Armenian\, and are noted for their presentation of the Christian faith in a positive light whilst maintaining a balance between correct belief and holy action. \n\n\nThousands of pilgrims annually come to Jerusalem for Holy Week. St Cyril instituted the liturgical forms for that week as they were observed in Jerusalem. A detailed account of Holy Week observances in Jerusalem in the fourth century is now available thanks to a woman named Egeria (Etheria)\, believed to be a Spanish nun\, who made a pilgrimage to Jerusalem and kept a journal describing the liturgical practices at the various holy sites. \nSt. Cyril the Bishop is the contemporary of St. Cyril the Patriarch. His secular name is Huda. According to hagiographical sources\, Bishop Cyril helped the queen Heghine (Helen) to find the Holy Cross of Christ. Witnessing the wonder working power of the Holy Cross\, Bishop Cyril was baptised\, together with his mother\, Anna\, and after the baptism was renamed “Cyril”. Later he was ordained as a bishop and during the period of exile of the Patriarch Cyril\, he took his place for a period of time. Being subjected to various tortures\, Bishop Cyril and his mother were killed during the persecutions of the King Julianos\, the Betrayer.
URL:https://armenianchurchsydney.org.au/event/commemoration-of-st-cyril-the-patriarch-of-jerusalem-st-cyril-the-bishop-of-jerusalem-and-his-mother-anna-2-2-2-2-2-2/
CATEGORIES:Feasts & Commemorations
ATTACH;FMTTYPE=image/jpeg:https://armenianchurchsydney.org.au/wp-content/uploads/2021/10/Saint-Cyril.jpg
END:VEVENT
BEGIN:VEVENT
DTSTART;VALUE=DATE:20280312
DTEND;VALUE=DATE:20280313
DTSTAMP:20260425T202225
CREATED:20211016T012018Z
LAST-MODIFIED:20250519T132119Z
UID:29241-1836432000-1836518399@armenianchurchsydney.org.au
SUMMARY:Sunday of the Lost (Prodigal) Son
DESCRIPTION:  \nThe third Sunday of the period of Great Lent is called the Sunday of the Lost Son\, according to the Parable of the Lost Son told in the Gospel of Luke (Luke 15:15-32). \nLike Adam and Eve\, whom we recalled on the Sunday of Expulsion\, the prodigal son decided to cut himself off from his source of life and well being\, his father’s home\, for what he believed would be freedom. For us that would be the Church\, the Body of Christ\, of which Jesus Christ is the Head. What the son experiences instead of true freedom is exile\, poverty\, and hopelessness. The prodigal son realised his shame. By facing his condition\, he acknowledged his dependence on his father\, arose\, and returned home\, at which point reconciliation between them was fulfilled when his father forgave him\, clothed him\, and offered a sacrifice for him. \nThe elder and the younger sons in the parable\, are the righteous and the sinful souls. The father received his lost son in the same way God receives the regretting sinner. The elder son symbolises all those who are righteous or think that there are righteous.  The father explains to the elder son: “Your brother was dead\, but now he is alive again.” \nThrough the entrance of sin into the world\, we became susceptible to its influence\, and just like the prodigal son\, we cut ourselves off from union with our Creator\, the source of life. As a result\, we continually seek life and freedom outside of God and the boundaries he set for us in the Garden\, the freedom to worship him alone. \nOur reconciliation with God is fulfilled when we repent and participate in Holy Badarak. The sacrifice of Christ is offered to us as we offer ourselves to him. (The word ‘Badarak’ even translates as ‘sacrifice’ or ‘offering’). In Badarak\, as we express our faith and live out the vows of our Baptism\, we rejoin ourselves to the original source of life from which Adam and Eve cut themselves off\, the Tree of Life\, the fruit of which is the Body and Blood of Jesus Christ. And like the prodigal son\, when we return to our Father\, we experience true freedom. That is\, freedom and liberation from sin\, exile\, shame\, and prideful arrogance. No matter how far we are from him\, “Our Father” is patiently waiting to run toward us with mercy and forgiveness. \nRef: Vemkar.us
URL:https://armenianchurchsydney.org.au/event/sunday-of-the-lost-prodigal-son-2-2-2-2-2-2/
CATEGORIES:Feasts & Commemorations
ATTACH;FMTTYPE=image/jpeg:https://armenianchurchsydney.org.au/wp-content/uploads/2021/10/Prodigal-son-e1634716809674.jpg
END:VEVENT
BEGIN:VEVENT
DTSTART;VALUE=DATE:20280319
DTEND;VALUE=DATE:20280320
DTSTAMP:20260425T202225
CREATED:20211016T015634Z
LAST-MODIFIED:20250519T132940Z
UID:29254-1837036800-1837123199@armenianchurchsydney.org.au
SUMMARY:Sunday of the Steward
DESCRIPTION:  \nThe fourth Sunday of the period of Great Lent is called the Sunday of the Steward. The message of the day teaches us of the parable of the unjust steward. This parable is mentioned only in the Gospel of St. Luke (Luke 16:1-13). \nThe legendary and famous parable of the unjust steward\, from ancient times until today\, has been one of the more troubling and controversial passages in all of the Gospels. Theologians and Church Fathers of all Christian traditions have wrestled with its seemingly contradictory message of condoning fraud and criminal business practices. What the Church has inherited are numerous interpretations as to what message Jesus was trying to convey through this parable. \nIn the story\, a steward has not been responsible with his master’s affairs and property. The master\, in turn\, instructs the steward to get his books together before his dismissal. To secure his future\, the steward finalises his books\, through questionable business practices\, by discounting the debts owed to his master.However\, in the process\, the steward makes friends with those who owed his master\, by earning their gratitude. When the master finds out what his steward did\, rather than further accuse him\, he commends his clever ingenuity\, even though he would be losing money. One can clearly see the internal difficulties and thus\, the challenge in interpreting this parable. \nIn Jesus’ time\, there were those who claimed to belong to the people of God but proved to not be good stewards of what he entrusted to them. They excluded and restricted people\, demanded and extracted from them\, and wasted those resources on themselves rather than show mercy to those in need. Perhaps the message is that the children of the light (the Church\, the people of God) are not as diligent or committed to their mission and calling as are the children of the world (the Pharisees) in their pursuit of earthly goals. \nThe steward was concerned for his material future\, those things that are highly esteemed among humanity: money\, power\, position\, and praise. As Christians\, as the Church\, we should be concerned with the Kingdom of God\, storing up treasures in heaven. How do we do that? We use our wealth\, the resources given to us by God\, for those in need\, for good works. Everywhere Jesus went\, the Kingdom of God was at hand\, and everything he did was the coming of his Kingdom. And so to be a citizen of his Kingdom\, is simply to live as if Jesus is our King\, who gives us his wealth to use for his purposes. \nWe are stewards of what God has given us and while we are of this world\, we must wisely choose how to use these gifts from God. \nWith the freedom to love and serve one another\, each of us\, at every moment\, is directed with the eternal warning to give the account of our stewardship. \nRef: Vemkar.us
URL:https://armenianchurchsydney.org.au/event/sunday-of-the-steward-2-2-2-2-2-2/
CATEGORIES:Feasts & Commemorations
ATTACH;FMTTYPE=image/jpeg:https://armenianchurchsydney.org.au/wp-content/uploads/2021/10/Steward-e1634349511109.jpeg
END:VEVENT
BEGIN:VEVENT
DTSTART;VALUE=DATE:20280322
DTEND;VALUE=DATE:20280323
DTSTAMP:20260425T202225
CREATED:20211016T055549Z
LAST-MODIFIED:20250519T215425Z
UID:29267-1837296000-1837382399@armenianchurchsydney.org.au
SUMMARY:Median day of Great Lent (Michink)
DESCRIPTION:  \nThe day of the midpoint of Lent is very special\, and it is called in Armenian\, “michink\,” meaning “middle.” \nIt is the 24th day of Lent\, and it occurs on the Wednesday of the fourth week. \nIt’s a mark of having successfully triumphed over the demands of restraint and continence\, called for by the long Lenten period of abstinence. It also\, in a sense\, is regarded as an occasion for celebration. However\, those fasting for great Lent\, continue to do so on this day. \nMichink is not a religious feast of any significance.  It only marks a popularly observed occasion. Morally\, it inspires and encourages steadfastness\, so that the faithful will continue on through the second half of Great Lent. \nRELIGIOUS SERVICES AT MICHINK \nThere are no religious services specifically designated for mid Lent\, since it is not a feast day. \nThe services for that Wednesday are the same as for other Wednesdays of lent\, with the Sunrise Service and the ritual for confession and penance. What occurs then is primarily making the observance a little more ceremonial. \nAlso\, because of the social and economic pressures Armenians experienced in the Diaspora\, being different from what they were in the homeland in former times\, it is to be expected that the popular practices in observing Michink will be different. \nThe gatherings that take place after the church services at Michink consist usually of tables set with the appropriate Lenten foods\, and of cultural programs that suit the occasion. \nTRADITIONS OF MICHINK AND CUSTOMS\n \nThe Year’s Lucky One \nA variety of special foods were prepared in the homes for Michink – unleavened breads\, called “Paghartch\,” and a kind of sandwich called “Koutap.” \nIt was common to hide a metal coin in the paghartch bread.  At meal­time\, or when there was a gathering of friends\, the paghartch bread was cut into portions and given out to all present. They would watch eagerly to see who would be get the portion with the gold coin and have luck with them that year. \nThe Michink Koutap was prepared for the same purpose.  The koutap was a kind of sandwich of filling between two pieces of bread. The olive oil based bread was usually about egg sized and sometimes flattened. Enclosed was a filling of boiled green beans\, broad beans and other vegetables.  A colourful bead would be hidden in one of them\, thus identifying the year’s lucky person. \nGifts for Brides-to-be \nIt was once a custom for engaged young men\, or their families\, to give the bride-to-be a gift at michink. \nMichink – a Day of Freedom for Girls and Brides \nIn villages of the homeland it was customary to allow girls and new brides a day of freedom once a year\, at Michink.  On that occasion\, free of the supervision of older women or of mothers-in-law\, they would take the koutaps they had baked and go off to some distant spot with their very close friends and spend some time together in unfettered talk\, singing and dancing. \nThat special occasion of Michink was looked upon as an opportunity for them to talk intimately about family difficulties\, or possibly shed copious tears concerning a disappointment in love. \nCourtesy of “Feasts of the Armenian Church and National Traditions”\nby Garo Bedrosian\, 1993
URL:https://armenianchurchsydney.org.au/event/median-day-of-great-lent-michink-2-2-2-2-2/
CATEGORIES:Feasts & Commemorations
ATTACH;FMTTYPE=image/jpeg:https://armenianchurchsydney.org.au/wp-content/uploads/2021/10/Michink-e1634717332850.jpg
END:VEVENT
BEGIN:VEVENT
DTSTART;VALUE=DATE:20280325
DTEND;VALUE=DATE:20280326
DTSTAMP:20260425T202225
CREATED:20211016T060142Z
LAST-MODIFIED:20250520T030440Z
UID:29280-1837555200-1837641599@armenianchurchsydney.org.au
SUMMARY:Commemoration of the Forty Holy Martyrs (Karasoun Mangounk)
DESCRIPTION:  \nKarasoun Mangounk (Forty Martyrs of Sebastia)\nDuring the 4th century\, the period when Christianity began to spread\, conflicts still arose between those who boldly embraced their new faith and those pagan emperors who persecuted them. The Holy Martyrs of Sebastia\, according to legend\, were a group of exceptionally brave soldiers who came from families of nobility and stood firm in their Christian faith. They formed a part of the Roman army and served in the regions of Cappadocia. It is said that they came from various cities of Lesser Armenia (Pokhr Haik)\, and that some of them were assumed to be Armenian. \nWhen the pagan Licinius ruled the eastern half of the Roman Empire (307-323 AD)\, it was his evil intent to eliminate Christianity from the lands under his control\, and especially\, for fear of treason\, among the troops. One of his supporters was a cruel man by the name of Agricola who commanded the forces in the Armenian town of Sebastia\, in what is now eastern Turkey. Among his soldiers were forty devout Christians who wielded equally well the sword of battle and the sword of the spirit\, which is the word of God (Eph. 6:17). These men formed an elite bodyguard. When it came to Agricola’s attention that they were Christians\, he was determined to force them to renounce their faith and bow down to the pagan gods. He gave them two alternatives: \n“Either offer sacrifice to the gods and earn great honours or\, in the event of your disobedience\, be stripped of your military rank and fall into disgrace.” \nThe soldiers were thrown into jail to think this over. That night they strengthened themselves singing psalms and praying. At midnight they were filled with holy fear upon hearing the voice of the Lord: “Good is the beginning of your resolve\, but he who endures to the end will be saved” (Matt. 10:22 ). \nThe next morning Agrricola summoned them once again. This time he tried to persuade them with flattering words\, praising their valour and their handsomeness. When the soldiers remained unmoved\, they were again thrown into prison for a week to await the arrival of Licius\, a prince of some authority. \nDuring this time they prepared themselves for the trial of martyrdom. One of them\, Cyrion by name\, exhorted his fellow soldiers: \n“God so ordained that we made friends with each other in this temporary life; let us try not to separate even in eternity; just as we have been found pleasing to a mortal king\, so let us strive to be worthy of the favour of the immortal King\, Christ our God.” \nCyrion reminded his comrades-in-arms how God had miraculously helped them in time of battle and assured them that He would not forsake them now in their battle against the invisible enemy. When Licius arrived\, the soldiers marched to their interrogation singing the psalm\, “O God\, in Thy name save me” (Ps. 53)\, as they always did when entering upon the field of contest. \nLicius repeated Agricola’s arguments of persuasion\, alternating between threats and flattery. When he saw that words were of no avail\, he ordered the soldiers to be sent to jail while he thought up a form of torture to change their minds. \nAfter prayers that night\, for a second time the soldiers heard the voice of the Lord: \n“He who believes in Me\, though he die\, yet shall he live. Be bold and have no fear of short lived torment which soon passes; endure…that you may receive crowns.” \nThe next day the soldiers were led to a lake. It was winter and a frosty wind was blowing. The soldiers were stripped of their clothes and ordered to stand through the night in the freezing waters. A guard was set to watch over them. In order to tempt the holy warriors of Christ\, warm baths were set up on the side of the lake. Anyone who agreed to sacrifice to the idols could flee the bitterly cold waters and warm his frozen bones in the baths. This was a great temptation\, which in the first cruel hour of the night\, overpowered one of the soldiers. Scarcely had he reached the baths\, however\, when he dropped to the ground and died. \nSeeing this\, the rest of the soldiers prayed even more earnestly to God: “Help us\, O God our Saviour\, for here we stand in the water and our feet are stained with our blood; ease the burden of our oppression and tame the cruelty of the air; O Lord our God\, on Thee do we hope\, let us not be ashamed\, but let all understand that we who call upon Thee have been saved.” \nTheir prayer was heard. In the third hour of the night a warm light bathed the holy martyrs and melted the ice. By this time all but one of the guards had fallen asleep. The guard who was still awake had been amazed to witness the death of the soldier who had fled to the baths and to see that those in the water were still alive. Now\, seeing this extraordinary light\, he glanced upward to see where it came from and saw thirty-nine radiant crowns descending onto the heads of the saints\, immediately\, his heart was enlightened by the knowledge of the Truth. He roused the sleeping guards and\, throwing off his clothes\, ran into the lake shouting for all to hear\, “I am a Christian too!” His name was Aglaius\, and he brought the number of martyrs once again to forty. \nThe next morning the evil judges came to the lake and were enraged to find that not only were the captives still alive\, but that one of the guards had joined them. The martyrs were then taken back to prison and subjected to torture; the bones of their legs were crushed by sledge-hammers. The mother of one of the youngest\, Meliton\, stood by and encouraged them to endure this trial. To their last breath the martyrs sang out\, “Our help is in the name of the Lord\,” and they all gave up their souls to God. Only Meliton remained alive\, though barely breathing. \nTaking her dying son upon her shoulders\, the mother followed the cart on which the bodies of the soldiers were being taken to be burned. When her son at last gave up his soul\, she placed him on the cart with his fellow brothers of Christ. \nThe funeral pyre burned out leaving only the martyrs’ bones. Knowing that Christians would collect these relics to the eternal glory of the martyrs and their God\, the judges ordered them to be thrown into the nearby river. That night\, however\, the holy martyrs appeared to the blessed bishop of Sebastia and told him to recover the bones from the river. Together with some of his clergy\, the bishop went secretly that night to the river where the bones of the martyrs shone like stars in the water\, enabling them to be collected to the very last fragment. \nThe memory of the holy martyrs shine like stars in the world\, encouraging and inspiring believers everywhere to be faithful to Christ even to the end. \nThus they finished the good course of martyrdom in 320\, and their names are: Acacius\, Aetius\, Aglaius\, Alexander\, Angus\, Athanasius\, Candidus\, Chudion\, Claudius\, Cyril\, Cyrion\, Dometian\, Domnus\, Ecdicius\, Elias\, Eunoicus\, Eutyches\, Eutychius\, Flavius\, Gaius\, Gorgonius\, Helianus\, Herachus\, Hesychius\, John\, Lysimachus\, Meliton\, Nicholas\, Philoctemon\, Priscus\, Sacerdon\, Severian\, Sisinius\, Smaragdus\, Theodulus\, Theophilus\, Valens\, Valerius\, Vivianus\, and Xanthias. \nRef: fortymartyrs.org
URL:https://armenianchurchsydney.org.au/event/commemoration-of-the-forty-holy-martyrs-karasoun-mangounk-2-2-2-2-2/
CATEGORIES:Feasts & Commemorations
ATTACH;FMTTYPE=image/jpeg:https://armenianchurchsydney.org.au/wp-content/uploads/2021/10/Forty-martyrs-e1634717436654.jpeg
END:VEVENT
BEGIN:VEVENT
DTSTART;VALUE=DATE:20280326
DTEND;VALUE=DATE:20280327
DTSTAMP:20260425T202225
CREATED:20211016T052333Z
LAST-MODIFIED:20250520T031334Z
UID:29293-1837641600-1837727999@armenianchurchsydney.org.au
SUMMARY:Sunday of The Judge
DESCRIPTION:  \nThe fifth Sunday of Great Lent is called the Sunday of the Judge. The message of the day teaches us the parable of the widow and the Judge. This parable comes to us in the Gospel of St. Luke (Luke 18:1-8). \nThe parable tells the story of a widow who repeatedly comes to a judge\, who neither feared God nor respected man\, and pled for her rights. For a long period of time the judge refused to act\, but in the end\, he fulfilled her request\, to put an end to her continuous appeals. Otherwise\, he feared that she would continue to return indefinitely. \nAfter telling this parable\, the Lord assures everyone\, that if a man as corrupt and unfair as this judge decided in favour of the widow\, then God surely would judge in favour of his own people and grant the requests of all those who submit to Him through prayer. This parable exhorts us to always and continually pray\, as prayer symbolises the soul’s eternal striving and thirst for God. \nThe parable also contains an appeal from Christ. After telling the parable\, Christ says: “But will the Son of Man find faith on earth when He comes?” In His words\, Jesus gives a reference to the Second Coming and sadness and anguish are felt in the Lord’s remark. It is truly painful for the Saviour that many people may be subject to just\, yet cruel judgment\, instead of becoming the inheritors of the Kingdom of God.
URL:https://armenianchurchsydney.org.au/event/sunday-of-the-judge-2-2-2-2-2-2/
CATEGORIES:Feasts & Commemorations
ATTACH;FMTTYPE=image/jpeg:https://armenianchurchsydney.org.au/wp-content/uploads/2021/10/Unjust-judge-e1634349646688.jpeg
END:VEVENT
END:VCALENDAR