John the Baptist & Forerunner

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Armodoxy for Today: John the Baptistn

The third person in the Nativity narratives is St. John the Baptist. In the Armenian Church he is celebrated as the one who baptized Jesus, (=M’grdich) and as the foreunner (=nakha-garabed). About a week after the Theophany, the Armenian Church celebrates the birth of St. John the Baptist and Forerunner to Jesus Christ.

“John the Baptist came preaching in the wilderness of Judea,” writes the evangelist St. Matthew (chapter 3). John’s message was simply, “‘Repent, for the kingdom of heaven is at hand!’ For this is he who was spoken of by the prophet Isaiah, saying: “The voice of one crying in the wilderness: ‘Prepare the way of the Lord; make His paths straight.’”

The forerunner prepares the road for the one who is to come, and so John the Baptist, was actively preparing the people for the Revolution that was soon to come, that is, for Jesus Christ. I use the word “Revolution” intentionally, to draw attention to the uniqueness and newness/freshness of Jesus’ message. It was about to explode the society and all the conventions of the religious community. If it were not revolutionary, there would be no need for a forerunner. There is no need to prepare people to maintain the status quo.

The evangelist further describes John’s appearance as being “Clothed in camel’s hair, with a leather belt around his waist; and his food was locusts and wild honey.” It is important to note that this is one of the rare occasions in the Gospels that someone’s appearance is described. John was being compared to the Prophet Elijah who was, “A hairy man wearing a leather belt around his waist.” (2Kings 1:8) According to the tradition, Elijah was a forerunner to the coming of the Lord (See Malachi 4:5) and the connection between John and Elijah is made in several instances in the New Testament.

John the Baptist was the first to recognize Jesus, while still in the womb. His mother Elizabeth was a kinsman to Jesus’ mother Mary. When the two pregnant cousins met, John “Leapt in his mother’s womb” (Luke 1:41), thus he became the first to recognize Jesus, while still in utero.

This is our take-away from the Forerunner John: he knew where he stood in the salvific process. He was in complete acceptance of his position as forerunner to the Lord. In today’s terms, he knew he was the opening act to the main event. He did not try to overshadow Jesus, instead backed off and said, “A man can receive nothing unless it has been given to him from heaven. You yourselves bear me witness, that I said, ‘I am not the Christ,’ but, ‘I have been sent before Him.’ He who has the bride is the bridegroom; but the friend of the bridegroom, who stands and hears him, rejoices greatly because of the bridegroom’s voice. Therefore, this joy of mine is fulfilled. He must increase, but I must decrease.” (Luke 1)

Let us pray, “Lord our God, Jesus Christ, who came to the River Jordan to be baptize by John. May my soul be humbled as I stand in your presence. May I find my calling in your service. May the example of John the Forerunner remind me to always seek the Glory of God and not my own. Amen.

Mary’s Yes

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Armodoxy for Today: Mary’s Yes

Mary, the mother of Jesus, is the first of all the saints in the Church. In the Armenian Church she is referred to the Asdvadzadzin (= Bearer of God) or Asdvadzamayr (= Mother of God). These titles tell us more about the primacy of Jesus Christ in our Faith, than they do about Mary, but they point to the reverence with which we must approach the Blessed Mother.

Unique in the Christian story, Mary is chosen by God to bear the Christ Child. We encounter Mary in the Scriptures at the Conception, the Birth, in the adolescent period of Jesus and finally at the Crucifixion, at the foot of the Cross watching as her child is beaten, tortured and killed by the same humanity for which he came to save. Mary is the only witness, according to Scripture, of Jesus’ life from “cradle to grave.” Though it may be possible that Joseph lived as long, there are no details of his life beyond the story of Jesus at age 12. (Luke 2:41-49).

While much has been said and written throughout the centuries about Mother Mary, her story is a simple one which takes place in the first two chapters of the Gospels of St. Matthew and St. Luke. Even more, the simplicity of Mary’s story can be summarized in one word: Yes! Mary, the Holy Mother of God, is revered and set apart from all the saints because of a simple and courageous “Yes” that she said to God’s invitation.

The story of that “Yes” cannot be more eloquently expressed than it is in the Gospel of St. Luke (chapter 1),

Now in the sixth month the angel Gabriel was sent by God to a city of Galilee named Nazareth, to a virgin betrothed to a man whose name was Joseph, of the house of David. The virgin’s name was Mary. And having come in, the angel said to her, “Rejoice, highly favored one, the Lord is with you; blessed are you among women!”

But when she saw him, she was troubled at his saying, and considered what manner of greeting this was.  Then the angel said to her, “Do not be afraid, Mary, for you have found favor with God. And behold, you will conceive in your womb and bring forth a Son, and shall call His name Jesus. He will be great, and will be called the Son of the Highest; and the Lord God will give Him the throne of His father David. And He will reign over the house of Jacob forever, and of His kingdom there will be no end.”

Then Mary said to the angel, “How can this be, since I do not know a man?”

And the angel answered and said to her, “The Holy Spirit will come upon you, and the power of the Highest will overshadow you…” Then Mary said, “Behold the maidservant of the Lord! Let it be to me according to your word.” And the angel departed from her.

Mary’s “Yes” to the angel is simple, yet powerful. It seems to have flowed off of her tongue, yet took the courage of a lifetime to utter. Mind you, we’re talking about 2000 years ago, in the Middle East. This story is not in 21st century USA. The sentence for unwedded pregnancy was death, not to mention the humiliation, dishonor and stigma it cast on your family. The pressure, both real and psychological to say “No” was great, and so the value of that “Yes” was beyond measure. And so it was that her “Yes” changed the course of human history, for unto her a child was born who is the Son of God.

Now, invite Mary’s action to your 21st century. Every day and every moment we are asked to bring Christ into this world. Christ is the incarnation of love. By loving, caring, being empathetic to the needs of others, we are bringing Christ into this world, we are saying “Yes” to God. It’s as simple as that and the level of difficulty to do so, is up to us. Armodoxy is a testament to a people who have chosen to bear Christ to the world. It has not been easy, but the reward has been great. Every Armenian Church altar bears the image of St. Mary presenting, offering, Jesus Christ, Love to the world. Every altar is a reminder that this “Yes” changes human history.

We pray, “Lord, Jesus Christ, your holy mother said yes to the invitation to bear you and present you to the world. You came into a world of darkness and brought light, into a world of hate and preached love. I say Yes today, to bring light and love to a hurting world. Shine in my life, move me in the paths of your love, always. Amen.”

Father Joseph

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In the Nativity narratives there are three people who are essential to the plot line: St. Mary, of course, St. Joseph and the Forerunner, St. John the Baptist. Let’s have a look at the one who is least discussed and often forgotten, Joseph, the husband of Mary, the Mother of Jesus. He is described as such, because as the Gospels record, “After … Mary was betrothed to Joseph, before they came together, she was found with child of the Holy Spirit.  Then Joseph her husband, being a just man, and not wanting to make her a public example, was minded to put her away secretly. But while he thought about these things, behold, an angel of the Lord appeared to him in a dream, saying, ‘Joseph, son of David, do not be afraid to take to you Mary your wife, for that which is conceived in her is of the Holy Spirit. And she will bring forth a Son, and you shall call His name Jesus, for He will save His people from their sins.’” (Matthew 1)

According to the Scriptures and Church Tradition, Joseph was a carpenter by trade and lived in Nazareth in Galilee. He is described as a righteous man, and a devout man of faith, as is evidence by his obedience to God’s command. St. Matthew continues, “Then Joseph, being aroused from sleep, did as the angel of the Lord commanded him and took to him his wife, and did not know her till she had brought forth her firstborn Son. And he called His name Jesus.”

Joseph was the adoptive father of Jesus, who raised the child Jesus as his own. In the Western Church, he is regarded as the patron saint of adoptions.

Joseph gives us a very special example to apply to our lives. When we pray, we articulate, “Thy Kingdom come, Thy Will be done on earth as it is in heaven.” We ask that God’s Will be evident in our lives, here on earth. The reason Jesus instructs us to pray those words is because the way that His Will can be manifest in this world is through our participation. We pray and articulate it as such to remind us of our participation in the Kingdom. Joseph understood that if God’s Kingdom was to come, his participation was essential. And so against all the odds, against the conventions and norms of the day, against the possibilities of a virgin birth (which are none), against the put downs of gossiping mouth, and humiliation by members of his own community, Joseph says, “Thy Will be Done” and obediently follows the order to take Mary as his wife.

Some of the hardest solutions in this world begin by us simply accepting the responsibility to be a participant in God’s Kingdom. Joseph gives up his comfort and his dreams to ensure the Kingdom in enacted, “on Earth as it is in Heaven.”

Let us pray, from a traditional prayer dedicated to the Blessed husband, “Oh, St. Joseph, whose protection is so great, so strong, so prompt before the throne of God. I place in you all my interests and desires. Oh, St. Joseph, do assist me by your powerful intercession, and obtain for me from your divine Son all spiritual blessings, through Jesus Christ, our Lord. I never weary of contemplating you, and Jesus asleep in your arms; I dare not approach while He reposes near your heart. Press Him in my name and kiss His fine head for me and ask him to return the Kiss when I draw my dying breath.

Structure

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Armodoxy for Today: Structure

The Armenian Church has unique readings for every day of the calendar year. These are daily prescriptions for the soul and mind, to be taken with plenty of fresh air and fresh thoughts. The fact that the Nativity stories of Jesus Christ as prescribed after the Theophany, and not before, is enough to tell us that Scripture is not meant as a history lesson, or a chronology, rather it is a means of bringing structure to our lives.

Structures are built upon foundations that are multifaceted. The fresh air blows and you start understanding in new ways that your spiritual side is living, it is evolving, it is being challenged and at the same time it is challenging to you.

Jesus was born in Bethlehem, and Mary, his mother, “Wrapped Him in swaddling cloths, and laid Him in a manger, because there was no room for them in the inn.” (Luke 2:6) A manger is a feeding trough for animals. It is small enough for an infant baby and secure enough to make for a cozy crib. The fact that mangers are found in barns and stables, makes us believe that the first witnesses to the Birth of Christ were barn animals. These assumptions and deductions are nice ways of developing a story and contributing to a history. These are only one of the foundations found in Christianity, but not enough to sustain the structure of our spiritual life. The structure will crumble on only this foundation.

The fresh air that blows gives us fresh thoughts. For most, January 6 is referred to as “Armenian Christmas” because the Armenians are the only ones who continue to celebrate the Nativity on January 6. A spiritual life cannot be sustained on this alone. As we learned during our meditations throughout the Advent season, the feast of Theophany is an overwhelming, life-changing and life-building event. It is the acknowledgment that the God of the Universe is revealed to humanity. Thus, the foundation for our spiritual life is much deeper and sounder than a birthday celebration.

The understanding of Theophany juxtaposed next to the narrative of “no-vacancy at the inn,” now challenges us to think beyond the historical facts. Where are the mangers located in our lives? Where can God rest comfortably and cozily? Can our lives – our hearts – function as mangers and if so, how do we anticipate God growing with our lives? What kind (manner) of power would we possess? In a personal manger, where God is snuggly and cozily situated can there be room for hatred, intolerance, bigotry or racism? And thus the hear Armodoxy difference, it’s our responsibility to prepare the room, the manger, the heart, so that God can reside within.

Let us pray, O Lord our God, you are the Way, the Truth and the Life. Today, I invite you into the coziest spot in my life, dwell in me as you dwelt in the saints and keep me from temptation so I may be delivered from evil. Amen.

Music: “Purpose” by Jonny Easton 

Background

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The Universe is an ordered system of bodies, forces and interactions. The Armenian Church organizes its liturgies and events according to a calendar. The post-Theophany period counts of 40 days to the event of “Dyaruntarch” or the Presentation, described in Luke chapter 2. It may seem a bit odd and backward, but during this post Theophany period, the events leading up to the Theophany are examine in Holy Scripture.

Often the Nativity of Christ, commonly referred to as Christmas, is considered as the first of all celebrations of Jesus Christ’s life. In fact, the Nativity, as well as every other celebration, is defined by the Resurrection, that is, the Easter celebration. In Jesus’ resurrection, death was conquered. “Christ has risen from the grave” was the first “gospel” of the Christian Church. Gospel means, the “Good News.” You might imagine that after the Resurrection, the early Christian community was completely baffled and in shock. They had witnessed the violent death of Jesus, an execution so heinously delivered that nobody would have believed that anyone could have possibly survived that death. And there was no reason to even consider Jesus’ survival because they removed his breathless body from the Cross and placed his body in a tomb. Resurrection was not even considered. But early that morning, Holy Scripture tells us, the visitors to the grave were surprised to find Jesus’ tomb empty.

The Christian Community, which became the Church, was defined by the Resurrection of Christ. “God so loved the world that He gave His only begotten Son” (John 3:16) finds its meaning because of the Crucifixion and Resurrection. It was because of the Resurrection that people began to inquire about Jesus and his history, that is, who is he? Where did he come from? Who are his parents? And so on…

The Gospel narratives were written to share the Good News. The Good News was contained in the person of Jesus Christ. The Nativity narratives in St. Matthew and St. Luke’s Gospels were presented to answers questions people had about Jesus’ background: What were the circumstances surrounding his birth? Where was he from? What was the connection with Joseph the Carpenter?

As you recall, in preparation for the Theophany (the Advent period we just concluded) we focused on our spiritual growth to accept the power of the Theophany. Now, we too, like the early Christians, will look a back at the stories that come from Jesus’ childhood. For this reason, the Armenian Church assigns the Nativity narratives to the days following Theophany. The stories we are all familiar with peripherally, will be the focus of our next journey on the road to the Presentation or Diaruntarch.

We begin tomorrow with the stories that lead to the Birth of Christ, from the Gospels of St. Matthew and St. Luke. Each day, we will read the Scripture and find the threads that tie the Birth of Christ, and to our lives today.

Let us pray, Lord Jesus Christ, we are in the joy celebrating your Nativity and Revelation. We stand in awe of your presence in our life. Open our hearts and our minds to all that is You, as we begin in our Scriptural study of the Nativity narratives. May your holy name be glorified today and always. Amen.

9i23

Theophany Sermon 2023

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Theophany 2023 – Sermon by Fr. Vazken Movsesian
at the St. Gregory Armenian Church, Pasadena, California
6 January 2023
Sermon delivered in Armenian and English
Fast forward to minute 12:45 for English Sermon
Excerpt from Divine Liturgy in its entirety

Baptism Revelation: Theophany

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We have arrived at the Theophany. Advent has prepared us to accept the great news: Christ is Born and Revealed. More than a “Christmas Celebration” we now understand that this is the Revelation of God to the world. “God so love the world that he gave his only begotten Son…” (John 3:16) says the Scripture that most have learned by heart. Following Advent and this Advent Journey, I trust that these words resonate deep in your spiritual consciousness.

It is not by accident that we haven’t spoken about the virgin birth, the obedience of Joseph, the visit of the Magi or the shepherds’ vigil until now. Today we move to the Baptism of Jesus, which is recorded by all the evangelists in their gospels. It was after his baptism, that Jesus began his ministry. In a very real sense, his baptism was the “birth” of him ministry; it was immediately after his baptism that Jesus went into seclusion and began the period of his life that we read in the Gospels. Reading the account of St. Matthew (chapter 3) we find, “Jesus came from Galilee to John at the Jordan to be baptized by him. And John tried to prevent Him, saying, ‘I need to be baptized by You, and are You coming to me?’ But Jesus answered and said to him, ‘Permit it to be so now, for thus it is fitting for us to fulfill all righteousness.’ Then he allowed Him. When He had been baptized, Jesus came up immediately from the water; and behold, the heavens were opened to Him, and He saw the Spirit of God descending like a dove and alighting upon Him. And suddenly a voice came from heaven, saying, ‘This is My beloved Son, in whom I am well pleased.’”

At this one moment in history, God is revealed as the Holy Trinity. The Son of God stands next to John the Baptist in the River Jordon, the Holy Spirit of God descends on Jesus in a dovelike manner and the voice of God the Father is heard. The Holy Trinity is revealed at this moment in History. Hence, the name of the Feast is “Theophany” = the Revelation of God: God the Father, God the Son, God the Holy Spirit.  The Armenian word for the feast is Asdvadzahaydnoutiun, which is a literal transition of God is revealed.

In the Armenian Church the Feast of Theophany encompasses all of the events in the life of our Lord Jesus from his Birth to his Baptism. At the conclusion of the Divine Liturgy, water is blessed to symbolize the Baptism of Jesus. Into the water is poured Holy Miuron, that is chrism or “Holy Oil” which is made up of the essence of forty different flowers indigenous to the Arartian plateau in Armenia. It is blessed every seven years by the head of the Armenian Church, who is referred to as the Catholicos, or the chief bishop. During the Blessing of Miuron, some of the previous batch is poured into the new batch. Technically, there are molecules in the miuron from the time of Christ. This is the strength of the Apostolic continuity of the Armenian Church.

Today is a new beginning. It is a new day of celebration. In modern terms, you can think of it as a hard-reset, it is like hitting the reset button on your device and coming back to the original form.

Now that you have arrived at Theophany after an intense period of Advent, I invite you to follow along the daily podcasts, “Armodoxy for Today” where we will explore the intricacies of the Armenian Church and her faith. We’ll learn where do the Christmas narratives of shepherds, wisemen and stars fit into our Faith? What is the mystical and magical quality of Holy Miuron? What is the strength of the Holy Divine Liturgy that is repeated every week? Mostly, Armodoxy for Today will connect the dots between the relationships and aspects of our lives with the beauty of God’s Kingdom and His Love and Kindness for each of us. I look forward to having you join us.

For today, we play the hymn of the synaxis dedicated to the Holy Mother of God. It is meditative and I invite you to be swept away by the melody and this celebration by the Luyse Vocal Quintet.

Revelation

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Armodoxy for Today: Revelation (Eve of Theophany)

It is the eve of Theophany. And you might expect a message about a babe in a mangers or a star in the sky, but instead we take a detour and present a story from the Old Testament with a surprising twist at the end that connects to the Revelation of God that is celebrated on Theophany.

There is a tradition in the Armenian Church to chant “The Song of the Three” from the Book of Daniel (chapter 3) at the Eve of Theophany. Four chanters come before the altar, one narrates the Scripture while the other three sing a song of rebellion against the powers of the world and pledge their loyalty to God.

Many stories from the Old Testament feature royalty, and this one doesn’t disappoint. This about a king who is as unique as his name, Nebuchadnezzar. As the story is read, he has constructed a huge gold statue celebrating himself and his magnificent prowess. He has sent out an order for everyone in his kingdom to come forward, pay homage and worship before the statue. Should anyone refuse to do so, the penalty was death by means of a fiery furnace. Three men, Shadrach, Meshach, and Abed-Nego, refuse the order of the King. The orders for punishment are carried out and Shadrah, Meshach and Abed-Nego are thrown into the fiery furnace. They go in singing the praises of God and survive the heat and flames.

Their song, “The Song of the Three,”* says, “O Nebuchadnezzar, our God whom we serve is able to deliver us from the burning fiery furnace, and He will deliver us from your hand, O king. But if not, let it be known to you, O king, that we do not serve your gods, nor will we worship the gold image which you have set up.”

Nebuchadnezzar is furious at their contempt and their rebellious attitude. He has the heat turned up seven fold. The three men, Shadrach, Meshach, and Abed-Nego, continue to sing the praise of God.

The narrator continues, “Then these men were bound in their coats, their trousers, their turbans, and their other garments, and were cast into the midst of the burning fiery furnace. Therefore, because the king’s command was urgent, and the furnace exceedingly hot, the flame of the fire killed those men who took up Shadrach, Meshach, and Abed-Nego. And these three men, Shadrach, Meshach, and Abed-Nego, fell down bound into the midst of the burning fiery furnace. Then King Nebuchadnezzar was astonished; and he rose in haste and spoke, saying to his counselors, “Did we not cast three men bound into the midst of the fire?” They answered and said to the king, “True, O king.” “Look!” he answered, “I see four men loose, walking in the midst of the fire; and they are not hurt, and the form of the fourth is like the Son of God.”

God is revealed! On the Eve of Theophany, the Eve of the Celebration of Jesus Christ being born and revealed, this Scriptural passage is read in all the Armenian Churches as a reminder that during our worst moments, when the heat is on and even exceeding normal expectations of survival, God is revealed and in our midst. He never abandons us. The story of the three men, Shadrach, Meshach, and Abed-Nego is retold as a prelude to the greatest story ever told, a prelude to the Birth of the Savior, who stands with us during our most difficult moments and a loving and caring God who never abandons us.

Tonight we greet one another with the great news: Christ is born and revealed, blessed be the revelation of Christ!

Let us pray, “O Lord and Savior, Jesus Christ. On this evening you entered the world. The Word was made Incarnate. You stand with us during our trials and tribulations. You are the Way, the Truth and the Life. Keep the freshness of this story ever present in my life. Tonight we finish our Advent Journey and I proclaim the great news that you are born and revealed. May those who hear turn to the Truth and may I never turn away from this connection to Life. In all things I praise you along with the Father and Holy Spirit. Amen.”

*Note: The story of King Nebuchadnezzar and the three men can be found in Daniel 3 and I strongly urge that you read it in its entirety. The Song of the Three is part of the Armenian canon, that is, it is in the Traditional Orthodox and Roman Catholic Bible. Unfortunately, the Protestants (including the Armenian evangelical churches), have removed the Song of the Three from the Holy Scriptures along with several other books, and placed them in a group of books labeled as “Apocrypha (that is, “Hidden”). For the Armenian Church, Holy Scripture cannot be discarded.

Theophany

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Armodoxy for Today: Theophany

When we first began to journey through Advent I mentioned that there are three Gospel narratives concerning the birth of Jesus Christ. We are all familiar with St. Matthew’s account of the Nativity, with the virgin birth, to the visit of the Magi. Likewise we know that St. Luke presents the Nativity in the context of the census and with Joseph and Mary finding a birthing area in a barn because there was “no room at the inn.” The angels herald the Good News with the words “Peace on Earth and good will among men.”

The third Nativity story does not read like the other two. It is recorded by the Evangelist St. John in His Gospel. The time referenced is not two thousand years ago, rather it at the beginning of all time. It reads as follows:

“In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things were made through Him, and without Him nothing was made that was made. In Him was life, and the life was the light of men. And the light shines in the darkness, and the darkness did not comprehend it.”

The final narrative, the one according to St. John, is about the eternal presence of the Christ. The holy words of scripture point to the Eternal One, the Creator and the Source of Light. And now, “The Word became flesh” and “Dwelt among us, and we beheld His glory, the glory as of the only begotten of the Father, full of grace and truth.” (14)

We refer to this event as the Theophany, that is, the Revelation of God. In Armenian, the word is descriptive of the event, Asdvadzahaydnutiun. In Jesus Christ, God is revealed to humanity. The Nativity is part of the Theophany. He that was at the beginning, the One that took nothing and created the stars and the sky, the sea and scenery, is now in our midst. Advent has prepared us for this moment and we now understand that no matter how long we prepare, we can never be prepared enough to stand in His presence. It is only by His grace that we can find the expression of awe that lifts up from our inner being.

January 6 is the feast of Theophany, Asdvadzahaydnutiun. It arrives in two days. The 50 days of Advent have been filled with lessons from Holy Scriptures and the teachings of Jesus Christ. We are ready to view the Theophany through the lens of Armodoxy. That means, with awe we await to witness the Nativity from Bethlehem to our homes. We look up to the heavens and see the shining star guiding us to the stable where the Child Jesus is wrapped in swaddling clothe and lays in a major. And the spot under the star is in our neighborhood, close to home. We now understand that the star shines above Artsakh, Ukraine, the Congo, Ecuador, and San Salvador because most of all, we understand that Jesus Christ is revealed under each of these locations. Tomorrow comes a revelation of God, on the eve of the Birth of Christ.

Let us pray, Lord God, on this Holy Day you came into a world in the most lowly of all conditions. You came to share Your Divine message with us. Fill us with the power of the Holy Spirit. Give us strength to marvel at the wonders of this Day and to stand in awe. Give us the perception to see the star of Bethlehem everywhere where you are born to those in need, to us and those who hurt.  I thank you for giving me the opportunity to be witnesses to this blessing. Amen.

Service, the Last Stop

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Armodoxy for Today: Service

We started this journey at the direction of the Church almost 50 days ago. Advent, meaning coming. We have prepared ourselves for the coming of Christ – the Nativity, or in more distinct terms, the Theophany. Preparation has been emotional, spiritual and even physical with the scriptural passages and the exercises prescribed to us by the Church.

The last stop on the Advent Journey is the passage that comes to us from the Gospel of St. Luke and is read during the last Sunday worship before Theophany. It reads as follows:

Now there was also a dispute among [the Disciples], as to which of them should be considered the greatest. And He said to them, “The kings of the Gentiles exercise lordship over them, and those who exercise authority over them are called ‘benefactors.’ But not so among you; on the contrary, he who is greatest among you, let him be as the younger, and he who governs as he who serves. For who is greater, he who sits at the table, or he who serves? Is it not he who sits at the table? Yet I am among you as the One who serves.” (22:24-28)

This is the “last station stop,” so to speak, before the celebration of the Theophany. Having learned the lessons of the last six weeks, today we move on to service. Jesus tells us, in no uncertain terms, that he comes to us to serve and sets himself as an example for all of us to do the same: to serve one another. During his last supper with his disciples, he further demonstrates the message of service by washing the feet of the disciples (see John 13).

We find this as the last station stop because in order to serve you must first be spiritually and emotionally ready. This means you must be rid of egotism that will restrict or forbid you from serving others. Christian service is selfless, in other words, it demands that the self be put on hold while you tend to the needs of others. Without the training of the last six weeks, service would be extremely difficult because emotionally you were not at the spot to cast aside selfish pleasures to be able to help someone else. Service comes from an empathetic heart. Empathy is the result of understanding the pain of others, or walking in their shoes.

The path of Armodoxy is simple and interconnected. Today you are one step closer to the great news that Christ is in our Midst. Tomorrow, Theophany will be explained.

Let us pray, O Lord, Jesus Christ, you have given us an example of loving and serving. May we be worthy to be called your Living Body, the Church by loving and caring for others. Allow me to see the hurting world and the pain of people, and answer with my ability to serve others. Give me the strength and courage to express my love to all. Amen.