There is superficial beauty and there is intrinsic beauty. In a life lived in Faith, these two types intersect, and not necessarily at only one point. Outer beauty shines and is pleasant to look at, while inner beauty shines bright through the outer layers, radiating. In this pandemic era, more than ever, we are learning that outer beauty must never be so thick as to not let the inner shine through.
Jesus warns, “Do not give what is holy to dogs; and do not throw your pearls before swine, or they will trample them under foot and turn and maul you.” (Matthew 7:6)
Armodoxy attests to the reality that the Armenian Church, small in outward size and yet rich in inner magnificence, has found that balance of beauty. Seek and find your inner beauty and witness the outer counterpart as part of the same equation that God has created in you.
Pray with the Psalmist (34), “I sought the Lord, and He heard me, and delivered me from all my fears. They looked to Him and were radiant, and their faces were not ashamed. This poor man cried out, and the Lord heard him, and saved him out of all his troubles. The angel of the Lord encamps all around those who fear Him, and delivers them.”
Next Step #752 : What does it take to move from a reactionary mode to a proactive one. We do it every day with dental hygiene, how about expanding the field? An explanation of the Three-O’s and the model they present… in this week’s episode. Activist Post on Dr. Oz
Look Back: Jesus’ concern for Human Rights Nahapet Kuchak
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In the parable of the “Prodigal Son” (Luke 15), there is a point at which the wayward boy comes to his senses. He is heard saying, “How many of my father’s hired servants have bread enough and to spare, and I perish with hunger! I will arise and go to my father…’”
Life may be compared to a roller coaster ride, with ups and downs. Some ups are high enough to bring us down quickly. From the depths of our low spots the climb up might be slow, but steady. On the track there are switches that trigger the coaster car to journey up, or to naturally fall. There are, also, points of no-return, most notably when we first sit in the coaster-car and the attendant releases the break for our journey through the twists and turns.
One of the goals of religion is regain control over life, so that we can be more than a car gliding on a track. What triggers us to say “enough” of the down-spots? What triggers us to turn back to safety? to home? to God? We all have those triggers, what are yours?
We pray Shnorali’s 12th hour prayer, “Lord, who has willed all that is good, and who is the director of the will, allow me not to follow the inclinations of my heart; but lead me to always walk according to your good pleasure. Amen.
In the parable of the “Prodigal Son” (Luke 15), when the wayward boy is reconciled with his father, the servants of the house hear the voice of the father command, “Bring out the best robe and put it on him, and put a ring on his hand and sandals on his feet.” In this action, the son would be reconciled completely with his father.
Returning back to physical and/or emotional health – whether following an attack by a virus or after a broken relationship – is a difficult proposition and often, a more difficult process. Along the way, both physical and emotional health may be compromised making full recovery next to impossible.
The recovery granted to us by God is complete and full. By looking inward, we discover our weaknesses and count our strengths. The delicate balance between the two is defined by our perception, attitude, and our ability to communicate with God.
Begin with prayer, “Christ, you are the growing fire, inflame my soul with the fire of your love, which you have shed on the earth, that it may consume the stains of my soul, clear my conscience, purify my body from sin, and kindle in my heart the light of your knowledge. Amen.” (Shnorhali #10)
The Evangelist St. Luke records a most remarkable parable of our Lord Jesus Christ, popularly known as “The Prodigal Son.” You may read the story in its entirety in the 15th chapter of the Gospel of St. Luke. At the end of the story, the father, in justifying his action to love, says, “Son, you are always with me, and all that I have is yours.” (Luke 15:31)
Part of the process of self-improvement and the process of introspection is to inventory our assets against our liabilities. Liabilities sometimes overwhelm us to the point that we fail to properly access the assets that we have. One of the greatest discoveries that we can make in our lives is the knowledge that we are always in God’s care and always live in God’s grace. Once this discovery is made, the knowledge of always must be assigned to the top position on the asset column of our life-inventory.
The Psalmist writes today’s prayer, “The Lord is my light and my salvation; whom shall I fear? The Lord is the stronghold of my life; of whom shall I be afraid? One thing have I asked of the Lord, that I will seek after; that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord, and to inquire in His temple.” (27)
After trick-or-treating the neighborhood and snapping enough pictures to keep the memories going beyond the evening and season, the custom of opening the bag, inspecting and sampling the treasure takes place. The first step, though, is removing the mask off of your face, to better enjoy the goodies.
The masks we wear in life come in a variety of shapes and sizes. The masks we wear at Halloween are celebratory, they are part of the fun and excitement of the evening. The most beautiful young face can be distorted into something so old and hideous, and vice versa. The masks we wear after Halloween are the ones that we need to examine for they are easy hiding places for our true nature. We wear one mask at home and another at work. The mask we wear as a husband or wife might be different from the mask of a friend. The one we wear as parent speaking with our children might be different than the mask we wear speaking with our parents. One mask may be that of the boss and the other of the faithful employee. We wear masks to fit the occasion.
At the end of the day, we remove our masks, and usually do so in front of a mirror. What we see is the maskless self – the one that looks back at us and the one who’s stare we cannot escape.
When we talk about an all-knowing and all-seeing God, we understand He has the unique vantage point of seeing through our masks, no matter how many and how layered they may be. In this sense, it’s like the mirror-stare, in that we can’t escape His view. To open the bag of “goodies of life” and enjoy the treats within, that view – unhindered, unobscured, is the God view that is the same view from a clean and receptive heart.
The prayer of St. Nersess says (#9) “Lord, Protector of all, instill Your holy fear in me that my eyes may not look lustfully, that my ears may not delight in hearing evil, that my mouth may not speak lies, that my heart may not think evil, that my hands may not do injustice, that my feet may not walk in the paths of iniquity. But direct all my actions that I do your will in everything. Amen.”
Saints are perhaps one of the most misunderstood elements of the Church. Saints are not God. We don’t worship saints. Saints are human, people, just like you and me. Just like us, they have free will. They have doubts, in fact, some have had doubts about God as well as about matters of Faith.
Jesus says, “Courage, the victory is mine. I have overcome the world.” The saints are those who took Jesus for his word, took on the challenges of the world with courage and overcame their condition and therefore, share in the victory with Christ.
In the Armenian Church, the feast of All Saints is celebrated in on a Saturday in November. In the West, All Saints is a fixed feast, that is, it is celebrated on the first day of November. The night before All Saints Day, is appropriately called All Saints Eve, or Hallows Eve, sloppily transformed into Halloween. In the Armenian Church the tradition of the evening before the feast is called Nakhadonak.
Saints have passed on from their physical life, and, as scripture refers to it, they have fallen asleep in Christ. People have tried to grapple with the notion of an end to a physical existence and have pondered about the possibilities of ghosts, hence the connection with some of the popular customs that emphasize death and spooky manifestations of the afterlife surrounding Halloween. Coupled with the huge profit motive in selling costumes, masks, movies, stories of horror, etc., the original intention and connection with saints is forgotten.
Saints give us examples of living. If you or I try (or dare) to compare our lives with Jesus Christ we are doomed for failure because Jesus is perfect. We will always fall short of perfection. But in looking at the saints, we have a model. They are human and therefore they live with frailties and imperfections; however, in their lives they were able to rise from the human condition, and for us today, they give us a model and an example for living.
From St. Nersess’ prayer, (#7), Beholder of all, I have sinned against You, in thought, word or deed. Blot out the handwriting of my offenses and write my name in the book of Life. Amen.
Several years ago, I was interviewed by one of the local newspapers here in the Southland. One of the questions they asked me was, given the chance to have lunch with anyone, historic or contemporary, dead or alive, who would I choose?
These types of questions come with some expectations, especially of the clergy. The obvious historical character for clergy is Jesus Christ. Even in secular circles, among non-religious people, the influence of Jesus and Christianity on human history and thought is undeniably tremendous. And so, in a sense, it’s a loaded question when asking a clergy person to pick out a person, from all of time, with whom to spend the lunch hour.
I disappointed the interviewer, and perhaps you, the reader or listener, not because I didn’t want to take the bait but because there’s nothing more that needs to be asked of Christ. At the Crucifixion, Jesus is recorded as saying, “It is finished.” (John 19:30) He had come to the world as a gift from God as the ultimate expression of love. “For God so loved the world that he gave his only Son, so that everyone who believes in him may not perish but may have eternal life.” (John 3:16) “No one has greater love than this, to lay down one’s life for one’s friends.” (John 15:13) It is finished. He has given us everything we need to know, everything that is necessary to make “Thy Kingdom come, Thy will be done, on earth as it is in heaven.” He has given us nothing less than what is necessary to enjoy life, live it abundantly.
Part of the joy of life is the wonder, the mystery, the search and discovery for ourselves. Jesus has given us the Truth, which applies across generations and civilizations. As Christians, we all come with our own set of circumstances and are touched by the Truth. We search, make mistakes, mark accomplishments, wonder, marvel, cry, laugh and in the end, we live. It is the process of that gives life meaning. Our prayer is for the wisdom, to live in harmony with all that is around us. St. Nersess’ prayer is, “Jesus, [you are] the wisdom of the Father, grant me your wisdom that I may speak, think and do that which is good in your sight. Save me from evil thoughts, words and deeds. Amen.
And, who would I have liked to have lunch with, dead or alive, historic or contemporary? Well, my father, of course. We lost him at an early age. I would love to see him one more time, share with him the wonders of life, the magic, the music, laughs and sorrows that I have discovered… and perhaps compare notes.
https://epostle.net/wp-content/uploads/2022/10/Daily-Message-Cover-10.28.jpg12751650Vazken Movsesianhttps://epostle.net/wp-content/uploads/2022/07/final_logo_large_for_epostle_web-300x189.pngVazken Movsesian2022-10-28 00:01:102022-10-27 21:26:54Lunch Date
Last weekend the Armenian Church celebrated the “Discovery of the Holy Cross of Christ.” As I prepared my Sunday sermon, an email crossed my desktop from one of the churches. The subject line heralded, “Discovery of the Cross, this weekend.” I read the first few lines of the message from a well-meaning soul. It spoke of the most inspiring story of Queen Helena who searched and found the Cross of Christ. I kept reading the story looking to see where this was going. It didn’t. It was a very nice history lesson from the 4th century and it pointed to one of the real dilemmas we face in the Orthodox churches: How to tie the history lesson with life today?
On the one hand, the story has to be told. After all, if not us, the Church, then who will tell this story? On the other hand, what do characters from 1,700 years ago, their exploration of lands in search of the Cross of Christ, have to do with our daily concerns of inflation take off with $7 gas, wars and threats of nuclear annihilation, intolerance on every level, and personal issues of health care and broken relationship? As a priest, my first question is, how can I stay faithful to the calling of “Preach the Gospel” while sharing the stories from our tradition that share the Gospel?
There used to be a Labor Day tradition called the “Jerry Lewis Telethon for muscular dystrophy.” Every year, for a couple of days, entertainer Jerry Lewis would stay up for days in front of television cameras, host guests, share stories and, most importantly, solicit donations for the fight against muscular dystrophy. Throughout the years he collected over $2.4Billion for the Muscular Dystrophy Association. About ten years ago, I remember reading a story saying that Jerry Lewis had been dismissed from his position and would not be conducting the telethon. Can you imagine, an organization dismissing a person who was responsible for raising over $2Billion for the organization? In a statement, the head of the Muscular Dystrophy Association said something to the effect, In a 140-character world, we can’t justify a telethon of several days! In other words, the 140 character world of Twitter was defining the mode of communications, and therefore the funding of the organization.
And hence, our dilemma in the Church. How to we package the story and the message in 280 characters (the new maximum of a Twitter tweet.
Armodoxy addresses this dilemma by not discounting the story but emphasizing the message that the story yields for us today. Without the bridge to today, it is yet another history lesson that can be received from a text book or a lecture. Armodoxy is like looking at the world today through the lens of Armenian Orthodoxy.
Queen Helena left everything to search for the Cross of Christ. Why did she leave the comforts of her royal palace to go through garbage piles at Golgotha, looking for a wooden instrument of torture and capital punishment? Can you imagine in 400 years, someone going through dumps looking for the needle of a vial of lethal injection? We can’t, it’s ridiculous. Yet, that’s exactly what Queen Helena did. She did so because the One who was killed by that torture was the key to salvation. And what she found is what we find today when we look for and discover the Holy Cross.
The Cross, in Armenian Orthodoxy, is the symbol of love. Unlike what Hallmark and Hollywood try to sell us with an emphasis on the heart and the little fat angels with bows and arrows, the true symbol of love is the cross. On The Cross Christ expressed the greatest expression of Love, and in a day and age that is hurting from all sides, the quest for Love begins with each of us. We can’t find what we do not search. The message today is not about finding the Cross, but discovering, that is, searching for the Cross in our lives, searching for Love in our lives. Take it as a challenge to not be scared to search, with body, soul and mind.
Pray the prayer of St. Nersess Shnorhali, O Searcher of secrets, I have sinned against you, willingly and inadvertently, knowingly and unknowingly. Grant me forgiveness, a sinner, since from my birth through the holy baptism, until this day, I have sinned before you Lord, with all my senses and in all the members of my body.
