The Story

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Roots of Armodoxy: The Story

After your first visit to Armenia, and especially once you make the rounds to the monasteries and ancient sites, you can’t help but ask, how come no one knows about this?

You’re in the first Christian nation. You’re standing in front of the oldest Christian Cathedral on Earth at Holy Etchmiadzin, you’ve maneuvered through the caves at Geghart, you’ve entered into a pit where the Miracle of the Illuminator took place, and just about anywhere and everywhere you turn there are stories and sights that are, well to use a very crude but descriptive term, mind-blowing! You’ve watched your share of documentaries on Discovery and National Geographic, and this is your first glance at these sacred shrines and holy spaces, that have somehow escaped the curiosity of Hollywood producers. Where ever you look, there are stories waiting to be heard. You can’t help but make comparisons: Etchmiadzin is 800 years older than The Cathedral of Notre Dame, Karahounj predates Stonehenge by 5,000 years. The vortexes here pull more than they do in Sedona. Where am I and why am I just learning about this? you ask yourself.

Visiting Armenia is a journey. It is not about facts and figures but about the mysterious flow of energy that moves through this land. There is really no way of explaining or expressing the resilience and the supernatural means by which this country and its people have survived against adversity, except by resigning to the fact that this is a story that needs to be absorbed.

I was standing with a group pilgrims at one of the sacred spaces in Armenia when a group of tourists walked by and I heard the tour guide explain the history of the monastery that stood before us. She was good. She was young, born in Armenia, spoke and articulated herself in English and weaved the history together, just as you would expect to read it in a textbook. And then, she and her group moved on. Unfortunately, her group didn’t get the story behind this marvel of architecture and faith. They received the history, but the story was not there.

You’re in Armenia. It is a small, land-locked country, at the crossroads of three continents. It is inhabited by a peaceful group of people who have tapped into the Power of Christ, in their witness and expression. This Christ force, is expressed in its history and its story. That is what you witness in these sacred spaces and it is the reason why this place has survived atrocities, perils and even genocide.

The story is what we understand as Armodoxy, that is, the essence of the history with a connection to our lives today. Inside the monastery, the churches and the sacred sites, stone upon stone have absorbed the prayers, the candle drippings, the smoke of the incense and the tears and laughter of the people for centuries. This is the story that we tell. It’s no different than your life. You are not merely a list of historical events, but you have your candle drippings and incense filled walls as well. Yours is a story of relationships, dressed by love, hurt, pain and joy. You are who you are because of the friends who sat next to you, to the hand you extended to your children, the mother and father who disciplined you, the love that hurt you. That’s your story. Armenia has a story that is at the root of Armodoxy. It is why we understand Christianity as a power that can move mountains and heal the soul. Armenia is the living expression of the Christian experience, and every corner you turn, that power and that energy can and should be tapped into.

Tomorrow, we fly with “wings” up to the Datev Monastery, overlooking eternity.

We pray, “Lord our God, open my heart to the wonders that are around me. Allow me to find the Kingdom that is within and without me, so that my story becomes a part of the story of Life. Amen.”

Ararat

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The Roots of Armodoxy: Ararat

In stark contrast to the wonderful and joyous hospitality you’ll be extended as a tourist in Armenia, is your first encounter with its people, at the small passport control booth as you exit the plane and enter the country. This passport official in that small booth is not interested in chit-chat or idle conversation. Just the facts. A quick look up-and-down, and a few back-and-forths at the documents, and then relief! They have stamped your passport and so you enter into this amazing land of enchantment, dreams and surprises.

We’ll be looking at the surprises that Armenia holds in this series of daily podcasts, called the Roots of Armodoxy here on Epostle.net. And the first surprise is in the document that you hold, in your newly stamped passport!

You look at the stamp, that identifies the date of your entry and directly at the top of the stamp is a drawing of a mountain with two peaks, one small and one large. For me, and I assume for many Armenians who have grown up with the double peaks, its recognized as the symbol of the Biblical Mount Ararat. In fact, its so recognizable to Armenians that the element of surprise might escape you.

Mount Ararat is identified in the Bible, Genesis 8:4, as the resting place of Noah’s Ark following the great flood. Whereas Genesis 2:10 locates the Garden of Eden in Armenia, we discover that the second change for the cradle of civilization is once again in Armenia at Mount Ararat.

Armenians are described as the people who inhabit the land at the base of Mount Ararat. Politics being what it is, has the mountain within the borders of Turkey today, but it is the Armenian mountain, so much so, that on this legal document, on this internationally recognized and accepted passport, the symbol of the country is Mount Ararat. Surprised? The root of both the mountain and the people is the same, the “Ar,” just as it is for everything that is essential, such as the sun, “arev.”

Poet Yeghishe Charents proclaims, travel around the world and there is no peek such as Ararat. I’ve been to both sides of Mount Ararat. When seen from the other side, the majesty of the peaks is just not there. Viewed from Yerevan, Armenia, Mount Ararat is overwhelming and grand, like a mother forever present in the life of her children, witnessing the struggles, the pains, the joys and triumphs they experience.

Ararat sets the tone for the journey through this sacred and inspiring land. Here is a small area, occupied by a people who sit at the crossroads of three continents, who have been trampled and bullied by invaders and barbarians. And yet, with no military strategy that weighs on the world theater, this group of people continue to live and prosper, based on a Biblical game-plan, not of floods and disasters, but of resurrection. Armodoxy, brings that game-plan to our lives today. We begin with a visit to this holy land. Join me tomorrow as we continue on this journey – roots of Armodoxy.

For today, we conclude with Psalm 36, “Your steadfast love, O Lord, extends to the heavens, your faithfulness to the clouds. Your righteousness is like the mighty mountains, your judgements are like the great deep; you save humans and animals alike, O Lord. How precious is your steadfast love, O God! All people may take refuge in the shadow of your wings.”

Etchmiadzin, Center of Light

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Armodoxy for Today: The Road to the Center of Light – a five-part mini-series of daily messages dedicated to this special week in the life of the Armenian Church. Five days, five inspirations, five sparks that connect to shine the Christ Light.

Day 5: Holy Etchmiadzin. The final day of the week-long celebration of Armenia’s Conversion is the Feast of Holy Etchmiadzin. The hymn of Holy Etchmiadzin, includes the phrase, “Come, let us build the altar of Light.”

With the Conversion of Armenia, “The true Light which gives light to every man,” (John 1:9) lit up Armenia. Gregory and Tirtad, hand-in-hand, church-and-state, came together to spread the Gospel among the people. In a vision, Gregory saw Jesus Christ descend from heaven, pointing to four points, defining an area with a golden hammer. This is where the first Cathedral in all of Christendom was constructed. The word “Etchmiadzin” defines his vision, literally meaning the “Descent of the Only Begotten.

The week-long celebration, with the feasts of Saints Hripsimé, Gayané and Gregory, is capped with the proclamation that the Only Begotten Son of God, descended from heaven and became the Light which enlightened the Armenian soul. Throughout Armenia today, thousands of pilgrims converge on the monasteries of Hripsimé, Gayané and Khor-Virab, to commune with the essence of this story.  But early on in Armenian Church history, the pattern of celebration was instilled because the Christ Light had transformed the people. It was only 100 years later that the Church in Armenia commission the translation of the Holy Scriptures. For this task, a monk named Mesrob Mashdots invented the Armenian alphabet. With that alphabet the entire Bible was translated in a manner that is considered the “Queen of Translations” by Biblical Scholars. And subsequently the Armenian nation enjoyed a golden age of literature. Culture and education was the hallmark of this period, thanks to the Church.

Only 150 years after the Conversion, Armenia was forced into a war because of their commitment to Jesus Christ. The Battle of Vartanants is considered the first battle for the freedom of worship of Christianity in history. As a result, Christianity spread like wildfire. It wasn’t the last time Armenians stood up for their faith. They have been persecuted to the point of even Genocide and continue to be, because they carried the label, “Christian.”  Jesus invited us saying, “If anyone desires to come after Me, let him deny himself, and take up his cross daily, and follow Me.” That cross has been a heavy one for the Armenian people, but it has been its salvation. Abp. Hovnan Derderian has said, “Because of Holy Etchmiadzin, our presence as a nation and as a people is secure.”

Many try to dispose of the cross opting for the comforts of this world. Tragically, what they sacrifice is the fullness of life and the luster that comes from the Light.

His Holiness Karekin I, of blessed memory, once proclaimed “Etchmiadzin is Mission” and in that simple statement set a direction for us, every one of us, who comes in contact with the story. Like all of the history we communicate through Epostle, the story you heard in the mini-series, Etchmiadzin finds its true value when we connect to it with our life. The mission is ours, to proclaim the importance of Light amid the darkness. With wars, hatred, intolerance all around us, the Armenian story of Etchmiadzin gives the world a spark of hope, kindled by strength, fanned by difficulties, but grounded and lit in Jesus Christ.

This Sunday is the feast of Holy Etchmiadzin. Let us pray, O Lord, Jesus Christ, you touched us with the humblest of your messengers, a young girl who said, “No” to the great and powerful. In returned a nation and people discovered the True Light. You came into darkness, into the lives of people who weaved a tapestry of love, compassion, tolerance, patience, healing and resurrection. May we be a reflection of that Light, in all that we do. Guide us, O Lord, in the paths that promote love, compassion, tolerance and healing, so that we may be worthy of the blessing of the Peacemaker. In all things we thank and glorify you, along with the Father and Holy Spirit. Amen.

 

Tirtad, Fanning the Fire

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Day 4: In sharing the story of the great Revolution that brought Christianity to Armenia, we have used the metaphor of a fire that burnt away the pain and despair of the pagan world. Hripsimé was the spark, kindled by Gayané and Gregory the Illuminator was the necessary catalyst that made the fire glow. To all of the elements, we add one more, the air, or more concisely, the fanning of the flames, to make the fire grow!

Tirtad was the power in the kingdom of Armenia. As king, he was the sovereign over the land and ruled as absolute law. Royalty was revered and enjoyed respect from the citizens, albeit insincere, nevertheless, enough to keep the players in check. And so, he was feared by the common man.

In a story such as the conversion of Armenia, it is often easy to lose true heroes to their villainous personality. Tirtad, who ordered the conversion of Armenia to Christianity, was the same king who killed Hripsimé, Gayané and their companions. He ordered worship of pagan gods and goddesses and had no patience for disobedience. If we become overwhelmed with all the negative attributes of his person we can forget that this antagonist fanned the fire. The more Tirtad opposed, the stronger Gregory became.

We have heard adages about attitude, to remain positive in the face of adversity. We’ve heard expressions of making lemonade when given lemons, but to see it played out in a story such as this we realize it’s more than having a refreshing drink, but a means of survival, literally. Popular psychology calls this attitude adjustment, we in the Church refer to it as discipline, as having faith in God. Gregory’s sentence was capital punishment; Tirtad threw him into the pit to finish him off. Gregory didn’t fight the King, instead through a system of non-violent resistance, he overcame all the odds. He was disciplined. He used the tools given to him by God, prayer, meditation, fasting, staying focused and seeing God in the face of his adversaries, including Tirtad.

Our takeaway is to view attitude adjustments in terms of the tools given to us, such as prayer, meditation, fasting, staying focused and seeing God in the face of everyone. St. Gregory teaches us this lesson in response to the evil imposed on him by the King.

King Tirtad succumbed to a grave illness because of the horrors he imposed on the innocent sisters of the Gayané and Hripsimé. He was cured by the Illuminator, leading to the conversion of the nation. Plainly, Tirtad, the antagonist, is necessary for the story. He fanned the flames for the Christian Revolution to explode in Armenia. He is crowned a saint in the Armenian Church.

Let us pray, Christ our God, you crown your saints with triumph and do the will of all who love you, looking after your creatures with love and kindness. Hear us from your holy and heavenly realm by the intercession of the Holy Mother of God and by the prayers of all your saints, especially the King of Armenia who converted the nation to Christianity, St. Tirdat. Hear us Lord and show us your mercy. Forgive, redeem and pardon our sins. Make us worthy thankfully to glorify you with the Father and with the Holy Spirit. Now and always and unto the ages of ages. Amen.

Gregory, Catalyst

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Armodoxy for Today: The Road to the Center of Light – a five-part mini-series of daily messages dedicated to this special week in the life of the Armenian Church. Five days, five inspirations, five sparks that connect to shine the Christ Light.

Day 3: Gregory: Gayané kindled Hripsimé’s spark, but still, a catalyst was necessary to get the Revolution burning. Gregory was that catalyst, bringing the message of Christianity to the pagan world. He was the son of a Parthenian nobleman, and while his biographical details are laced with tragedy, including assassination, rejection and executions, for our purposes, we remember that Gregory, brought up in a Christian family, arrives in Armenia toward the end of the 3rd century, preaching the Gospel. He entered the King’s service and accomplished his tasks conscientiously. However, when asked to make offerings to the pagan gods, he refused, professing his faith in the one God revealed through Jesus Christ.

The King, Dirtad, did not tolerate his insubordination, and viewed Christianity (represented by Gregory) as a threat to the stability of his kingdom. He sentenced Gregory to death in a deep pit at the base of Mt. Ararat along the path of the Arax river. In Armenian this place is call խոր վիրապ (khor-virab), which is a literal translation of the words “deep pit.”

Gregory stood his ground. He did not resist evil, as he was instructed by Christ. He knew that the ways of the world could be sweet, but temporary. He did not give up His commitment to the Truth of Jesus Christ.

In the world we are always given options between the light and dark. While khor-virab is a place, and still attracts hundreds of thousands of pilgrims each year, khor-virab is also a metaphor in Armodoxy. It is the deep abyss and its darkness that blinds us to beauty and God’s wonders. In that darkness we follow the illusion of worldly wealth and remain ignorant to the love and compassion of family and friends. Physical death is what Gregory faced. We face spiritual death every day, and deliverance from that pit is available as it was for Gregory.

Gregory stayed firm in his commitment to Christ. He entered the pit as a death sentence only to walk out of it 13 years later, when the King Dirtad, suffering from a grave illness required healing. Gregory was kept alive with his prayers, his pious spiritual practices and the offering of the king’s sister, Khosrovitoukhd, who would bring scraps of food to the dungeon-pit sustain him.

Upon the king’s healing and recovery, Dirtad declared Christianity as the state religion. The year was 301, thus Armenia became the first Christian nation on earth. St. Gregory is revered as the patron saint of the Armenian Church. He is known as the Second Illuminator of Armenia, for bringing the Light into the darkness. The title of First Illuminator belongs to the Holy Apostles Thaddeus and Bartholomew who brought the Light of Christ to Armenia in the fifth decade of the first century.

Saturday is the feast of St. Gregory the Illuminator’s deliverance from the pit. Let us pray, Christ our God, you crown your saints with triumph and do the will of all who love you, looking after your creatures with love and kindness. Hear us from your holy and heavenly realm by the intercession of the Holy Mother of God and by the prayers of all your saints, especially the great patriarch of the Armenian people, St. Gregory the Illuminator. Hear us Lord and show us your mercy. Forgive, redeem and pardon our sins. Make us worthy thankfully to glorify you with the Father and with the Holy Spirit. Now and always and unto the ages of ages. Amen.

Gayané, Kindling

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Armodoxy for Today: The Road to the Center of Light – a five-part mini-series of daily messages dedicated to this special week in the life of the Armenian Church. Five days, five inspirations, five sparks that connect to shine the Christ Light.

Day 2 – Gayané: If Hripsimé was the spark of the Christian revolution in Armenia, Gayané was the kindling. Gayané was the head of the convent, what might be commonly referred to as a Mother Superior. When Hripsimé ran from Emperor Diocletian it was into the embrace of Gayané. She could not have had a better ally. Gayané was a woman of principle and high morals and for this reason she was charged with the leadership of the sisterhood.

It is important to remember that the Church, at this point, is still functioning underground. That means, the gatherings of the community were secretive. There were pockets of Christians throughout the Empire, but for the most part they were discriminated against, and were dispensable. Furthermore, the Bible had not yet been compiled, but there were scriptures – mostly Psalms and Proverbs – that were read among the believers, and of course, St. Paul’s letters had risen to the status of “epistle,” meaning that they were general letters to the community.

Gayané knew Jesus Christ from the Holy Tradition handed down to her by the Holy Church.  She did not read the words of Christ but heard his voice, “If anyone desires to come after Me, let him deny himself, and take up his cross, and follow Me. For whoever desires to save his life will lose it, but whoever loses his life for My sake will find it. For what profit is it to a man if he gains the whole world, and loses his own soul? Or what will a man give in exchange for his soul?” (Matthew 16:24-26)

Gayané had picked up her cross in the vows she had taken to serve God by serving others. When the King realized that Hripsimé was not budging from her stance, he approached Gayané, as the head of the sisterhood, to persuade Hripsimé to give into his desire. Just the opposite, Gayané insisted that Hripsimé not trade the pleasures of this world with the rewards of eternity. And so it was they escaped, but at the cost of their mortal existence.

The king’s muscle was exerted on these young girls in an unbelievably disgusting manner. The details of the torturous death they succumbed to would be called crimes against humanity today. Gayané was just the right kindling to Hripsimé’s spark. They played as a team as this Revolution began in Armenia. Gayané brought stability to the team by standing firm to her faith and being a pillar of strength to the young Hripsimé. Each of the characters we meet this week, come to us from over 1700 years ago, but their stories connect to our lives today. The struggles we go through every day, perhaps not as dramatic, still shake us to the core. These characters inspire us to live with hope and overcome the worst of the worst. In their inspiration today, we understand that these stories are timeless.

Every revolution needs a leader, and he was on the horizon. Tomorrow: Gregory the Parthinian, who would come to be known as the Illuminator.

Today is the feast of St. Gayané. Let us pray, Christ our God, you crown your saints with triumph and do the will of all who love you, looking after your creatures with love and kindness. Hear us from your holy and heavenly realm by the intercession of the Holy Mother of God and by the prayers of all your saints, especially the holy martyr St. Gayané. Hear us Lord, and show us your mercy. Forgive, redeem and pardon our sins. Make us worthy thankfully to glorify you with the Father and with the Holy Spirit. Now and always and unto the ages of ages. Amen.

Hripsimé, the spark

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Armodoxy for Today: The Road to the Center of Light – a five-part mini series of daily messages dedicated to this special week in the life of the Armenian Church. Five days, five inspirations, five sparks that connect to shine the Christ Light.

Day 1, Hripsimé. “The longest journey begins with a single step,” said Chinese philosopher Lao Tzu and I would imagine every culture has some parallel statement that expresses the  sentiment that the biggest and most complicated tasks begin with an initial spark. Hripsime is the spark that ignited the Christian revolution in Armenia in the early 4th century.

Hripsimé was a young girl, we are told, of remarkable beauty. In the late 3rd century, she entered a Roman convent, dedicating her life to Jesus Christ. Her beauty caught the eye of the Roman emperor Diocletian and he was determined to marry her. Hripsime and the other sister fled Rome to escape his hounding, and after some time ended up settling in the town of Vagharshapat, Armenia.

Emperor Diocletian sends word to the Armenian King Tirtad to have her captured and returned to Rome. What happens next seems almost too predictable, Tirtad is taken by Hripsimés beauty and wants her for himself. He offered her his kingdom if she would be his queen, but she refused to marry him, a pagan, and give up her Lord Jesus Christ.

Hripsimé refusal, and her faithfulness to Jesus Christ was the first step on the road to the Christianization of Armenia. Her short answer “No,” was a tiny little step that had huge repercussions. But at the time she refused the king, the only thing that was certain for her was, at the least, persecution, at the most, death.

Rev. Martin Luther King once said, “Faith is taking the first step even when you don’t see the whole staircase.” Hripsimé took that first step uncertain of where it would lead. Most definitely she did not know, nor did it cross her mind, that this “No” to the king would be the spark to the conversion of Armenia to Christianity. The only certainty she had was that her action, or non-action, was in line with her core beliefs as a Christian.

Hripsimé is a saint whose story inspires us to do that which is right. Hripsimé knew well the parable of the “10 Maidens” (Matthew 25) and as a Christian she had heard the words of Jesus, who said, “For what shall it profit a man, if he shall gain the whole world, and lose his own soul?” (Mark 8:36) “Queen Hripsimé” was guaranteed a beautiful and pleasant life, “Sister Hripsimé” was marked to death. But her strength came from Jesus Christ, in his words, “Do not lay up for yourselves treasures on earth, where moth and rust destroy and where thieves break in and steal; but lay up for yourselves treasures in heaven, where neither moth nor rust destroys and where thieves do not break in and steal. For where your treasure is, there your heart will be also.” (Matthew 6:19-21)

Hripsimé followed her heart. It was the place of her treasure. She teaches us to walk in faith and do that which is right. The wealth and beauty of this world … that’s tomorrow: Gayane.

Today is the feast of St. Hripsimé. Let us pray, Christ our God, you crown your saints with triumph and do the will of all who love you, looking after your creatures with love and kindness. Hear us from your holy and heavenly realm by the intercession of the Holy Mother of God and by the prayers of all your saints, especially the holy martyr St. Hripsimé. Hear us Lord, and show us your mercy. Forgive, redeem and pardon our sins. Make us worthy thankfully to glorify you with the Father and with the Holy Spirit. Now and always and unto the ages of ages. Amen.

Structure

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In this post-Pentecost week, we have been talking about certain characteristics of the Church which point to structure and discipline. Whether its order vs. chaos or the canon laws of the church, it becomes clear that the Christian Church has a structure and a system of operations, which often becomes difficult for people, especially in the West, to understand and accept. We have a tendency to oversimplify some of the most critical and important concepts in Faith.

We have all heard preachers who call people to a “Bible based Church.” That’s fine and certainly within their prerogative, but the Apostolic Church was and continues to be a “Jesus based Church.” This is not merely a word play, but a built-in mechanism to assure that faith is beyond words, but actually engaging with Christ. Often, we hear a preacher or Christian teacher take a passage from one book of the Bible, verify it with a passage from another book, justify it with yet another verse from yet another book. The Bible was never meant to be read like that. The Bible is one book, about God’s love for us. From beginning to end, it is one book. It has its place within our Church – the collective body of Christians – as the “Աստուածաշունչ,” that is, the “Breath of God.” It is sacred, as the Breath of God certainly is.

As we learned, from Ascension to Pentecost, the Church took form. And through the centuries the Church evolved, like all living bodies. But the centrality of Christ never changed because the structure, the discipline of the Church was codified in the canons. This is what gave order and stability to the Church. There is a hierarchy within the Church made up of bishops, priests and deacons, and each has a role. This structure comes from the Apostolic era. We believe that the Holy Spirit guides the Church, and calls individuals to the collective work of the Church, each according to the gifts given to them.

As we conclude this post-Pentecost week, we read St. Paul’s message concerning the different gifts of the Spirit and how it is essential to honor the structure, the order and discipline of the Body. In reading it, we understand even in those early years of the Church’s history, this rebellion against structure was at issue. But we also hear that structure, order and discipline were essential for the Church.

From the 12th chapter of St. Paul’s first epistle to the Corinthians, he writes,

There are diversities of gifts, but the same Spirit. There are differences of ministries, but the same Lord. And there are diversities of activities, but it is the same God who works all in all. But the manifestation of the Spirit is given to each one for the profit of all: for to one is given the word of wisdom through the Spirit, to another the word of knowledge through the same Spirit, to another faith by the same Spirit, to another gifts of healings by the same Spirit, to another the working of miracles, to another prophecy, to another discerning of spirits, to another different kinds of tongues, to another the interpretation of tongues. But one and the same Spirit works all these things, distributing to each one individually as He wills.

For as the body is one and has many members, but all the members of that one body, being many, are one body, so also is Christ. For by one Spirit we were all baptized into one body—whether Jews or Greeks, whether slaves or free—and have all been made to drink into one Spirit. For in fact the body is not one member but many.

If the foot should say, “Because I am not a hand, I am not of the body,” is it therefore not of the body? And if the ear should say, “Because I am not an eye, I am not of the body,” is it therefore not of the body? If the whole body were an eye, where would be the hearing? If the whole were hearing, where would be the smelling? But now God has set the members, each one of them, in the body just as He pleased. And if they were all one member, where would the body be?

But now indeed there are many members, yet one body.  And the eye cannot say to the hand, “I have no need of you”; nor again the head to the feet, “I have no need of you.” No, much rather, those members of the body which seem to be weaker are necessary. And those members of the body which we think to be less honorable, on these we bestow greater honor; and our unpresentable parts have greater modesty, but our presentable parts have no need. But God composed the body, having given greater honor to that part which lacks it, that there should be no schism in the body, but that the members should have the same care for one another. And if one member suffers, all the members suffer with it; or if one member is honored, all the members rejoice with it.

Now you are the body of Christ, and members individually. And God has appointed these in the church: first apostles, second prophets, third teachers…. Are all apostles? Are all prophets? Are all teachers? Are all workers of miracles? Do all have gifts of healings? Do all speak with tongues? Do all interpret? But earnestly desire the best gifts. And yet I show you a more excellent way. (NKJV)

Rudder – What is Canon Law?

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Armodoxy for Today: The Rudder

One of the best investments that I made in my lifetime paid off in 1983. The Patriarch of the Armenians in Turkey, His Beatitude Archbishop Shnork Kaloustian, of blessed memory, was visiting the San Francisco Bay area.  Abp. Shnork was not a stranger to the Bay area. He had served as the Primate of the Western Diocese when it was still known as the Diocese of California back in the 1950s.

Abp. Shnork was a giant in the Armenian Church. He was well loved and honored by the people and revered for his wisdom and knowledge of the Christian faith.   His knowledge of the Armenian Church was complimented by his humility. He served Christ through the Armenian Church during some of the most difficult years in the post-Genocide era.

In 1983 the Patriarch visited California and the Bay Area. I was serving in the South Bay, the Armenian Church of Santa Clara Valley, later what became known as the St. Andrew Armenian Church. It was over the weekend that I was notified that Patriarch Shnork wished to visit our parish. I was the youngest priest in the diocese, ordained only a year earlier. What an honor! This was one of my idols. Abp. Shnork was the author of “Saints and Sacraments,” the English-language staple of the Armenian Church educational and Sunday School programs. It is probably the most quoted and copy/pasted book in Armenian Church newsletters!

For me, he was the scholar that I wanted to connect with. There were only a few in his category. While in seminary at Holy Etchmiadzin I had seen many of his books in the library, skimmed through them but never had the opportunity to read them thoroughly. They were foundational volumes explaining the teachings of the Armenian Church. They were written in Western Armenian, and so they were even more enticing to me because they gave me a chance to practice a skill I needed to learn.

The day arrived. He came with a few priests in his entourage. He entered the sanctuary and from the Book of Hours we recited the Psalms in antiphon, a custom reserved for the visit of a clergyman to a church. After our prayers, I gave him a tour of our church and landed in my office. He was fascinated by the books in my library, most of which were from my seminary days. And then, almost like a magnet drew him to its binding, he reached up and grabbed a large book called “The Rudder” from my shelf. He thumbed through it and quickly asked me, where he could acquire a copy. I offered him my copy. Here was a high-ranking Armenian clergyman, serving the Armenian Church in one of the roughest conditions in the world, in Turkey. As much as it was an honor to have him in my humble office, it was a greater honor to offer him this book.

He thanked me graciously and said that he would send me a few books when he returned to Istanbul.

The Rudder is a collection of texts of Orthodox Canon law. These are the church laws that developed within Christianity. The Early Church needed to bring order to the many ideas and interpretations that were floating around the Christian world. They convened Ecumenical meetings – bringing together leaders and representatives of the different church communities in the world – and made pronouncements about Christian theology, scriptures, Church structure and Christology. The Armenian Church was represented at the first three Ecumenical Councils in 325, 381 and 431 AD.

These canons are the rules by which the Church operates. Canon law is how order is maintained and how chaos is avoided.

“Rudder” is built on the metaphor of the ship, to describe the One Holy Universal and Apostolic Church. The rudder gives direction to the ship as canon law helps steer the Church.

Often people try to bring Christianity down to reading the Bible. The Bible was compiled by these Ecumenical Council. The Rudder is the documentation of the Early Church, its struggles, its concerns and its decisions. While the Rudder includes texts that are pertinent to churches beyond the Armenian Church, in practicality, for us in the Armenian Church, the Rudder provides the canons of those first three Councils in one volume. Patriarch Shnork was overjoyed to find this volume that day.

Epilogue: A month or so after he returned to Turkey, I received a large box at the Cupertino post office. I picked it up and couldn’t wait to open it, and so I did in my car. It was a copy of everyone of Patriarch Shnork Kaloustian’s books! It was collection of explanations and examinations, of feasts, saints, both Armenian and general Christian saints, the sacraments, theology and scripture. That “Rudder” that I gave the Patriarch was the best investment in my life, the return was a treasure that I continue to use regularly as a reference for my sermons and writings.

Order

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Armodoxy for Today: Order

Chaotic life is difficult life. Chaos is characterized by random or unpredictable behavior. Hence, chaos carries a negative connotation because unpredictability leads to undesired results, disorganization and confusion. As people we opt for organization. The laws of gravity are organization on a large, astronomical scale, but on a human scale, we like things to fit properly and have order to them.

And then there’s life, which can be unpredictable, almost to the point of randomness, but not quite. In gambling casinos, slot machines are very popular, and though they are computerized and have schedule of payouts, we know that they are a very popular attraction as people try to beat the odds of a seemingly random spin of the wheels. In fact, most gambling games are based on certain formulas that include random factors, and yet the popularity of these games is a testament to people trying to beat the odds, or we can say, predict the unpredictable.

A chaotic life is a difficult life. Religion is a means of bringing order to the chaos by explaining the unexplainable. Something as beautiful as childbirth, for instance, is accompanied by excruciating pain. In the Book of Genesis, when God says to the woman, “I will greatly multiply your sorrow and your conception; in pain you shall bring forth children…” (3:16) we find one such example of an explanation. With a curse by God, we receive an answer to the question of why does a lovely and natural event such as childbirth come with massive pain?

Much of life is filled with these puzzles, some are associated with the mundane, while others address issues of war, pain and suffering. Why do bad things happen to good people? Why do good things happen to bad people? These twin questions usually stimulate people to seek answers in the spiritual world, in religion. There seems to be a random distribution of goods in the world. Why are some born to poverty and struggle through all of life, while others, of no effort of their own, are born in prosperity and seem to enjoy a life of luxury?

Religion gives, or should attempt to give, answers to these questions. At the end, the object is to bring order from seeming chaos.

In Christianity, the answer is given by Jesus Christ. His answer is pure and asks that we engage with Him in such a way that “Thy Will be done on Earth as it is in Heaven.” That engagement is the gravity that brings order to the chaos of our lives.

Today, by way of prayer, we read the Beatitudes (Matthew 5:3-10) – Jesus’ definition of a life lived with the order of God:

  • “Blessed are the poor in spirit, For theirs is the kingdom of heaven.
  •  Blessed are those who mourn, For they shall be comforted.
  •  Blessed are the meek, For they shall inherit the earth.
  •  Blessed are those who hunger and thirst for righteousness, For they shall be filled.
  •  Blessed are the merciful, For they shall obtain mercy.
  •  Blessed are the pure in heart, For they shall see God.
  •  Blessed are the peacemakers, For they shall be called sons of God.
  •  Blessed are those who are persecuted for righteousness’ sake, For theirs is the kingdom of heaven.