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The Need for Vocations

6/4/2020

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For the past number of years, VOCATION DAY had been designated on our Diocesan calendar to coincide with the Feast of Pentecost.  Vocation Day was to awaken the individual conscious mind, especially young men, to consider the vocation of priesthood in the Armenian Church.  This year, there was no such remembrance.  
 
Since the inception of St. Nersess Seminary in 1961, the discussion and need for young men to respond to the call of priesthood and for our young adults - male and female – to prepare for leadership positions in the Armenian Church has been a topic of concern by the Diocesan leadership.  However, it seems that we have been woefully casual in addressing these major concerns and the urgency they demand.
 
Those who were familiar with the clerical leadership that once shepherded the flock of the Armenian Church during the latter part of twentieth century frequently have espoused a yearning for a reemerging of such leaders for today.  I speak of inspirational churchmen such as: Catholocos Khrimyan Hairig; Catholicos Vazgen I; Catholicos Karekin I; Catholicos Karekin Hovsepyantz of the Great House of Cilicia; Archbishop Torkom Koushagian, Armenian Patriarch of Jerusalem; Archbishop Shnork Kaloustian, Armenian Patriarch of Turkey; Archbishop Tiran Nersoyan, Armenian Patriarch elect of Jerusalem, Primate of our Diocese and founder of St. Nersess Seminary; Gomidas Vartabed; as well as a multitude of other Bishops, Vartabeds, and Kahanas who served God, their Armenian Church and flock with dedication, courage, and dignity.
 
The same can be concluded with many of the laity of the period. These were men and women of vision and courage who laid the foundation and set the course of our Diocese and many of our parishes.  Standing beside the worldly successful industrialists who became the major benefactors of our communities are those survivors of the Genocide who established our parishes and schools of the Armenian Church in America.  They dedicated their lives to the proliferation of our faith, culture and nationhood.
 
Those who had the privilege of knowing and interacting with these great church leaders saw within each the radiant glory of God's presence.   Thank God for their leadership, devotion, and love.  In many cases, their lives become an inspiration to other men and women to take upon their shoulders the mantle of Godly leadership.
 
Remember that Church leadership does not call everyone, but it is for everyone who is called.  To discern who is called – well, there's the rub. 
 
My long-time friend and Rabbi Elliot Hollin and I were discussing the lack of individuals in both our communities responding to the call of God to serve Him. He reminded me - as a good Rabbi should - of the story of Moses.  Here is the passage to which he referred:
 
But Moses said to the LORD, "O my Lord, I have never been eloquent, neither in the past nor even now that you have spoken to your servant; but I am slow of speech and slow of tongue." Then the LORD said to him, "Who gives speech to mortals? Who makes them mute or deaf, seeing or blind? Is it not I, the LORD? Now go, and I will be with your mouth and teach you what you are to speak." But he said, "O my Lord, please send someone else."  (Exodus 4: 10-13.)  
 
Rebbi reiterated that it is the archetypal story of a reluctant leader. Moses' protests to the unyielding call of God resound every time God's voice summons an unprepared person to a seemingly impossible task. Though leaders of all personality types have balked at God's calling, Moses' personality and life exhibit the telltale signs of introversion. He said, in the Hebrew, the passage literally reads, "I am not a man of words … but I am heavy-tongued and heavy-mouthed."
 
Even when the Lord appeared to him in a blaze of fire with a voice declaring the transcendent Name of “I AM”, Moses hid behind his fears and then behind the elocution and charisma of his brother Aaron.  Moses went before the Hebrew people and into Pharaoh's throne room clutching his brother's coattails.
 
While conjuring up the image of leadership, eloquence of speech, or at least a comfort in speaking with and/or before others, usually is an assumed standard qualification.  But there must be those who perhaps have been called – like Moses – and yet as well, chosen to hide from God because of their falsely assumed inability to speak eloquently.  But the ability to express one's mind through the spoken word only is incomplete in scope. 
 
A musician generates animated emotions without uttering a word, but through the sounds of his instrument. The painter creates beauty and thought through the brush and canvas, chisel and stone. The author uses the written word to convey the expressiveness of the mind.  The athlete excels by his physical abilities and determination to overcome barrier limitations of time, distance, or accuracy. None require the spoken word to supplant their inner thoughts.
 
I am convinced that a calling from God is the determinative factor in the formation and longevity of a leader, not a personality type. God's call sheds light on our darkest hiding places.  He may call some into work for which they may not be perfectly suited, but does so for his greater glory, not theirs. 
 
Any priest worthy of his calling will attest to his limitations.  The lesson of not having or observing to the fullest a VOCATION DAY is a missed opportunity to teach that the power of the Holy Spirit, bestowed upon the Apostles the day of Pentecost, is the same granted to us at our baptism and confirmation and the ability to do those things that perceivably couldn't be done otherwise.   
 
Myself, during various grave and solemn situations with parishioners, I found that the words of comfort I would utter were not those I was capable of speaking on my own, but truly words placed in my mouth by God for the needed comfort of the hearer.    
 
When Moses objected at the burning bush saying that he was a clumsy speaker, God did not disagree with him. He said, "I will be with your mouth and teach you what you are to speak."  (Ex 4.12).
 
I will be with you. I will give you the words. These are the bedrock reassurances that God offers to those he calls to lead.  Leadership credentials are the wisdom and the Spirit of the Lord. God doesn't promise that leadership will be easy or always natural but promises that his presence will go with those he calls, and in his presence is a power that transcends all human abilities.
 
More than a millennium after Moses, God put it to the apostle Paul this way: "My grace is sufficient for you, for power is made perfect in weakness" (II Cor. 12.9).  
 
Paul would then be able to say, "It is no longer I who live, but it is Christ who lives in me" (Gal 2.20).
 
Fr Tateos R Abdalian
June 2020
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Great Lent

2/8/2018

 
Picture
Մեծ Պահքը
     Մեծ Պահքի շրջանը սքանչելի առիթ կու տայ մեզի հոգեպէս նորոգուելու, որպէսզի մեր Տիրոջ եւ Փրկիչ Յիսուս Քրիստոսի փառաւոր Յարութիւնը ամենայն պատրաստութեամբ ողջունենք:
     Պահքը կենդանի նշան է նաեւ մեր մարդկային կեանքին, որ իր կատարումը պիտի գտնէ երբ մենք ալ, Յիսուսի հետ, մեռելներէն յարութիւն կ'առնենք:
     Շրջան մըն է այս, ամրապնդելու համար աղօթքի, պահքի եւ ողորմութիւն տալու հանդէպ մեր յանձնառութիւնը: Այս երեք առաքինութիւննեերը` աղօթք, պահք, եւ ողորմութիւն տալը ոսկի սիւններն են մեր Մեծ Պահքի ապրումին:
     Շրջան մըն է այս ապաշխարելու, նորոգուելու, եւ մեր մտքին, սրտին ու գործերուն մէջ դրական փոփոխութիւններ կատարելու, որպէսզի աւելի ու աւելի նմանինք Քրիստոսի,  մասնաւոր ուշադրութեամբ հետեւելով իր հրամաններուն:
     Նամանաւանդ շրջան մըն է վերադառնալու Յիսուսի մեծագոյն հրամաններուն` սիրել զԱստուած եւ սիրել մեր դրացին:
     Հայոց եկեղեցւոյ հասկցողութեամբ, Մեծ Պահքը սուգի ու մռայլութեան շրջան չէ, այլ ընդհակառակը, ցնծութեան եւ մաքրումի շրջան է,  որուն ընթացքին կոչուած ենք մեր «երեսը օծելու» եւ մեր «մարմինը մաքրելու» այնպէս ինչպէս կը մաքրենք մեր հոգին:
     Աստուծ  կ'ուզէ տեսնել մեր դառնալը դէպի բարին ու լաւը, ոչ թե մեր խղճմտանքի տակ մտնելը:  Կ'արժէ գիտնալ որ «ապաշխարել» բառին իմաստը նոյնն է յունարէն «մեթանիա» բառին հետ, այսինքն` «ուղղութիւն փոխել» կը նշանակէ: Անշուշտ կը տխրինք մեր մեղքերու վրայ, բայց Աստուծոյ ողորմութեան լոյսի տակ մեր տխրութիւնը ուրախութեան կը վերածուի, մղելով մեզ մեր մտայնութիւնը բարելաւելու եւ մեր սիրտը պայծառացնելու: Այո, մեր մարմինը կը զրկենք, բայց միայն որովհետեւ արդէն իսկ կը զգանք ուրախութիւնը մեր գալիք յարութեան եւ յաւիտենական կեանքին: Մեծ Պահքի ընթացքին կը պատրաստուինք թէ՛ Յիսուսի յարութեանը եւ թէ՛ մերին:
     Մեծ Պահքի շրջանին, Հայաստանեայց Եկեղեցին մասնաւոր արարողութիւններ կը կատարէ ապաշխարական եղանակին համապատասխանող: Այս արարողութիւնները  թէեւ առօրեայ պաշտամունքի եօթը ժամերուն ալ մաս կը կազմեն, բայց մասնաւորաբար կը կատարուին նաեւ Մեծ Պահքի ընթացքին, մեզ յիշցնելու համար որ մեր թափած  ճիքերը կը նպաստեն Աստուծոյ հետ մեր յարաբերութիւնը աւելի մաքուր ու աւելի ցնծալից դարձնելուն:
     Խաղաղական Ժամ կը կատարուի ուշ երեկոյեան: Ան կը պարունակէ խաղաղութեան համար աղօթքներ, Աստուծոյ ուղղուած փառատրութիւն, օրը առանց փորձութեան անցած ըլլալու համար շնորհակալութիւն: Նաեւ մեզ կը յիշեցնէ որ Աստուած միշտ մեզ հետ է  մեր բոլոր փորձութիւններու եւ նեղութիւններու մէջ:
      Հանգստեան Ժամ կը կատարուի անկողին մտնելէ առաջ, խնդրելու համար Աստուծոյ պաշտպանութիւնը եկող գիշերուան մէջ: Այս  արարողութիւնը Ս. Ներսէս Շնորհալիի կողմէ գրուած շատ սրտառուչ աղօթքներով զարդարուած է:
     Արեւագալի Ժամ այգին կը կատարուի, յիշեցնելով մեզ որ առաւօտեան եւ փրկութեան լոյսը տուողը Աստուած է:
     Խորանին վարագոյրը գոց կը մնայ Մեծ Պահքին ընթացքին, ի նշան Ադամի եւ Եւայի դրախտէն (այսինքն` արքայութենէն) արտաքսման: Մայր խորանը կը խորհրդանշէ Աստուծոյ գահը,  իսկ վարագոյրին քառասուն օր գոց մնալը կը պատկերէ  40-օրուայ ապաշխարութեան միջոցը որ Ադամ եւ Եւան անցուցին իրենց արտաքսուելէն յետոյ: Մեծ Պահքի վերջաւորութեան կատարուող Դռնբացէքի արարողութեամբը, եկեղեցին կը տօնէ Դրախտի դռներուն վերստին բացուիլը, երբ Քրիստոսի միջոցաւ մեր առջեւ կը բացուին դռները փրկութեան, Աստուծոյ արքայութեան եւ յաւիտենական կեանքին: Դռնբացէքի այս արարողութիւնը կը կատարուի Ծաղկազարդի Կիրակին, որ նաեւ կը յիշատակէ Քրիստոսի յաղթական մուտքը Երուսաղէմ:
     Իւղագին նուիրատուութիւնը  Ըստ եկեղեցւոյ աւանդութեան, այս շրջանին հաւատացեալները նուիրատուութիւններ կ՛ընեն ի շահ եկեղեցիին կրօնական-կրթական եւ բարեգործական ձեռնարկներու: Իւղագին կը կոչուին սոյն նուիրատուտութիւնները որովհետեւ անցեալին եկեղեցւոյ բոլոր լոյսերը իւղով կը վառէին: Փոխաբերաբար, այսօր Քրիստոսի լոյսն է որ մեր եկեղեցիները, ինչպէս նաեւ Ս. Ներսէս Ընծայարանը, վառ կը պահեն շնորհիւ հաւատացեալներու նուէրներուն:
     Տնօրհնէք Զատկուայ շրջանին մանաւանդ, Տիրոջ օրհնութիւնը կը հայցենք հանգչելու մեր տուներու եւ ընտանիքներու վրայ: Ուրեմն կը քաջալերենք բոլոր անոնց որոնք այս մասնաւոր տան օրհնութիւնը կը փափագին ստանալ, իրենց ծուխի քահանային դիմել եւ Տնօրհնէքի ժամադրութիւն մը առնել: Տնօրհնէքը Քրիստոսի Յարութեան ցնծութիւնը մեր տունէն ներս կը բերէ:
 
Օրհնեալ Մեծ Պահք ամենուս
 
Աղօթող`
Տ. Հրաչ Քհն. Սարգսյան, Հովիւ
Սբ. Գրիգոր Նարեկացի Հայց. Առաքելական Եկեղեցի

Great Lent
The season of Great Lent is a wonderful opportunity for spiritual renewal and a time to prepare for the celebration of the Glorious Resurrection of our Lord and Savor Jesus Christ. It is the living symbol of man’s entire life which is to be fulfilled in his own resurrection from the dead with Christ. It is a time of renewed devotion: of prayer, fasting, and almsgiving. These three are the golden pillars of our Lenten experience. We are called to: PRAYER, FASTING & ALMSGIVING. It is a time of repentance, a real renewal and change of our minds, hearts and deeds in conformity with Christ and his teachings. It is the time, most of all, of our return to the great commandments of loving God and our neighbors.

In the Armenian Church, Great Lent is not a season of sadness and gloominess. On the contrary, it is a time of joyfulness and purification. We are called to “anoint our faces” and to “cleanse our bodies as we cleanse our souls.”

It is our repentance that God desires, not our remorse. And it is very important for us understand that repentance means change of mind- Metanoia. We sorrow for our sins, but we do so in the joy of God’s mercy and aim all our efforts to change our mindset and to transform our hearts. We mortify our flesh, but we do so in the joy of our resurrection into life everlasting. We make ready for the resurrection during Great Lent, both Christ’s Resurrection and our own.
 
During the period of Great Lent, the Armenian Church conducts the services which reflect this penitential season. They are part of the Armenian Church’s cycle of events of seven daily hours of worship, but are used especially during Great Lent to remind us of the effort we are making to restore our purer and more joyous relationship with God.
 
The Peace Service, performed late in the evening, contains prayers for peace, praises to God, thanks for passing this day without tribulation, and reminds us that God is always with us in the face of trial and temptation.
The Rest Service, offered before retiring for the night, requests God to watch over us throughout the night. This service contains the eloquent prayers of St Nersess the Graceful.
 
The Sunrise Service, performed at day break, reminds us that God is the giver of the morning light and Light of Salvation.
 
Altar Curtain Closed: During the period of Great Lent, the Altar Curtain of the Sanctuary is closed symbolic of the expulsion of Adam and Eve from the paradise – the Kingdom of Heaven. The Main Altar symbolizes the Throne of God. The faithful, like Adam and Eve, are “expelled” from Paradise, and experience a 40-day period of penitence, which is emphasized by the closing of the Altar Curtain. At the end of the Great Lent, the Church celebrates the service of the Opening of the Great Doors (Toor’un Patzek) whereby the faithful beseech God to admit them back into Paradise. It is here that through Christ, the doors are opened to salvation and eternal life in the Kingdom of God. The service of Toor’un Patzek is performed on Palm Sunday, commemorating Christ’s triumphal entry into Jerusalem.
 
Yughakin Offering: It is a church tradition to make an Easter offering for the perpetuation of religious and educational programs and charitable deeds to be offered in the name of our Savior. We call it Yughakin in Armenian, meaning “price of oil.” Before the modern era, oil was used to light the lanterns in our churches. In this season of giving, keep the light of Christ burning brightly and remember your Church and St. Nersess Seminary and all the good it can do with your support.
 
Home Blessing-Dnorhnek: It is customary to invite the Lord’s blessings into our homes during the Easter Season. Individuals who wish to have their homes blessed during Eastertide may contact your local pastor to schedule a Home Blessing. Though Home Blessing we bring the Great Joy of Christ’s Resurrection into our homes.
 
May we all have a Blessed Lent.
 
With prayers,
Father Hratch Sargsyan, Pastor
St. Gregory of Narek Armenian Church
Cleveland, OH

St. Nersess Dean Preaches Sermon in Jerusalem’s Sts. James Armenian Cathedral during the Week of Prayer for Christian Unity

1/24/2017

 
The Week of Prayer for Christian Unity is observed throughout the world. In Jerusalem, the practice is to visit a different church each day of that week and conduct a worship service. While visiting the Armenian Patriarchate of Jerusalem, Fr. Mardiros Chevian was invited to offer the sermon at the event held there.  Those in attendance were mostly non-Armenians from a number of different denominations.

In the name of the Father and the Son and the Holy Spirit.  Amen

In the town of Armonk, New York, where the Armenian seminary at which I serve is located, there is a business called “Its All About You”.  This business is a spa where people go to be pampered.

The first time I saw the sign above the entrance, I thought okay, so the message they are giving in order to attract customers is that life is all about me, not about you or us, instead its about me. Certainly a clever way to draw people into their establishment.

Shortly after I noticed this business, I had to travel to one our parishes to be the guest speaker at a gathering commemorating the 100th anniversary of the founding of that parish. As I contemplated what I would say in my address to those gathered, I could not get the name of that shop, that business out of my head.  So I decided to let it be the starting point of my message to them.

I reminded the guests at the celebration of the 100th anniversary that their parish had been built by mostly refugees, survivors of the Armenian Genocide that had taken place 100 years earlier. And in fact, if it wasn’t for those penniless people, their faith, their willingness to sacrifice and their vision for the future, we would not be gathered here to celebrate this milestone.  I shared with them the name of the spa and the message it gave and encouraged them to be grateful that their ancestors, the founders of their parish were not of the same mind. For them it wasn’t about me, it was about you and us. They cared about and planned for your faith development, your education, your spiritual growth, and your fellowship with other believers. They cared not just for themselves, but for you, for the children of your children, for friend and stranger. The cared about who would come after them.  Thank God for their vision and foresight!

Now we here this evening, should fast forward a hundred years from this little example of living not for oneself but for others.  Where do we find ourselves today? The media, the world of business, even amongst communities of faith, we have been blinded by the evil one to buy into the “its all about me” way of living, speaking, acting and thinking.

Dear sisters and brothers in Christ, we as Christians must be the first to reject that notion and the first to embody, reflect and witness to the “its all about you and us, not me” message.

And why?  Because, we are the reflection, the icon, the image of the One who was born, lived, ministered, was crucified, died and rose from the dead – the One Lord Jesus Christ who is the greatest, the purest, the most powerful example of sacrificial love, of giving “until it hurts”, of offering himself as a living sacrifice - the Lamb of God, who takes away the sins of the world.
We, dear friends, are called to be icons, images of our Creator, but when others look into us what do they see?  Do they see the one who died for our sins, do they see the one who showed unconditional love, compassion, mercy and forgiveness?  Or is it something else or someone else that we reflect?

In the orthodox tradition, we cense altars, icons, the gospel book and other images of the divine and holy. We also cense the clergy and the people, because we too are called to be images, icons of that which is holy and good.  And the image that others will see in us will depend on just how we living that calling – how we treat others, how we live out our faith.  And it will depend on whether or not we become true messengers of the one who has sent us forth to bear good fruit, to spread the good news, to love one another as he has loved us.

In the Gospel reading that was read earlier from St. Luke, we heard again the account of the Last Supper, the establishment of the Eucharist. Jesus breaks the bread, giving of himself before his suffering. But the meal is not over yet, dear friends, it is still being served. It continues today and every day and not just during the Eucharistic celebrations that take place in ways unique to each of our traditions. It takes place each and every day of our lives, because just as Jesus became bread for us, we must become bread for each other and for the world.

How can we do that? We can become bread for each other, as faith communities, by coming to each others aid when needed, we can become bread for each other by praying for one another, by supporting and encouraging each other.  We can become bread by suffering with each other and celebrating with each other. We are called to become bread for each other, so that we can in turn become bread for others, for those outside this circle of faith, for those who have yet to see, to learn and to understand. 

We are called to become bread for the hungry, the enslaved, the poor, the refugees, the imprisoned, the lonely, the troubled.  So, let us become bread for each other.  Let us have courage and not be afraid.  Let us become the light, the salt, and the bread that our Lord has called us to be. And let us watch that light become even more brighter, that salt ever more flavor enhancing and that bread rise so much so that it may feed others as well. Let us not be selfish and keep all these blessings and graces to ourselves.

Christian unity does not mean becoming cookie cutter churches – all the same size, shape, color and taste.  It does not mean sharing the same headquarters, language, hierarchy, or liturgical or worship traditions. There is beauty in diversity.
What Christian unity does mean, is to reflect in our own unique ways the One True God, Father, Son and Holy Spirit.  It means becoming the true messengers of our One Lord Jesus Christ to the world, to our friends, our neighbors and yes, even to our enemies. By doing so, we make it possible, through our words and deeds, for others to see more clearly the one who has brought us salvation and can bring it to them as well.

So, shortly, when we begin to sing the Kiss of Peace in Armenian (Krisdos ee mech), let us turn to the person to our right and left, front and back and greet them. Let us look into that person’s soul and see the image of Jesus Christ that has been imprinted on each of us at our baptism. Let us not see just a male or female, white or of color, Protestant, Catholic or Orthodox.  Let us instead see a sister, a brother, a child of God, who we are called to love and embrace as one of his, made in his image and likeness. And by doing so, we will be faithful to our call as followers of the Lord Jesus Christ and we will become examples and witnesses of the words of the Kiss of Peace that will be sung, which translated into English are:

“Christ is in our midst and has been revealed.  He who is God is here seated amongst us.  The voice of peace has resounded.  A holy greeting has been enjoined.  Here the Church has become one soul.  That kiss is given for a bond of fullness. The enmity has been removed and love is spread over us all.”

And let us forever praise and glorify the Father, the Son and the Holy Spirit, now and forever and unto the ages of ages.  Amen

Rev. Fr. Mardiros Chevian, Dean of St. Nersess Armenian Seminary
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