La orilla siempre es más segura que las aguas que llevan la barca más allá del horizonte, a menos que, por supuesto, la costa sea susceptible a la erosión, a las mareas o a las disputas de los hombres en la guerra. Es cierto que existen condiciones seguras y peligrosas vinculadas a cada decisión que tomas.
The Christian is called to a life of productivity, using his or her talents to the best of his or her abilities. This direction forward can be stifled by fears instigated by past experiences. Theologian and philosopher Søren Kierkegaard writes, “Life must be understood backward. But it must be lived forward.”
The gentle balance between learning from the past, and living for the day is Jesus’ message, “Do not worry about tomorrow, for tomorrow will worry about its own things. Sufficient for the day is its own trouble.” (Matthew 6:34) Today’s one minute in Summertime.
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Oramos con el Libro de Horas armenio, la oración de la mañana: Te damos gracias, oh Señor nuestro Dios, que nos concediste un sueño reparador en paz. Y al despertar, nos hiciste adorar Tu nombre santo, glorificado y temible. Concédenos pasar el resto del día en paz. Viviendo nuestras vidas con una conducta pura en este mundo, que podamos alcanzar el puerto pacífico en la vida eterna. Amén.
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Armodoxy for Today: Another round around the Palms
The Sunday between the Feast of Ascension (40 days after Easter) and the Sunday of Pentecost (50 days after Easter) is referred to as Second Palm Sunday in the Armenian Church.
The Second Palm Sunday designation is unique to the Armenian Church and is referred to as such for a few reasons. Following the Feast of Resurrection, all four Gospels are read in the Church in order, up to the day of Pentecost. (Luke in the morning, John at noon, Matthew during the evening hour and Mark at night). The Palm Sunday narratives coincide with this Sunday between Ascension and Pentecost, hence the name “Second Palm Sunday.” And if you’re counting, this is the seventh Sunday of Easter.
But there’s more to the Second Palm Sunday moniker. Palm Sunday is when Jesus entered triumphantly into Jerusalem. All four Gospels record this event. On Ascension, Jesus enters the eternal Jerusalem. The Apostles witness Jesus ascending into heaven, as we read in the Book of Acts, with the promise that he will be with us to the end of the ages.
According to Church Tradition, while St. Gregory the Illuminator (4th century) was imprisoned in the dungeon called Khor Virab an angel would visit him daily to bring him nutrition and spiritual comfort. On the Sunday following Ascension, the angel does not appear. The following day, Gregory asks the angel its whereabout. The angel replies that the angels celebrate in heaven, the feast of the return of Jesus, taking his place at the right hand of the Father.
Jesus’ entry into the eternal Jerusalem is a reminder to us all that life is much more than the tangible realities that consume our time and energy. There is a spiritual side that needs to be nurtured.
During the Artemis II mission, which took men back to the moon after over a half-a-century, the NASA astronauts witnessed sites and visual phenomena could not be expressed by words. NASA astronaut and Artemis II mission commander Reid Wiseman, in an interview following the mission said, “I’m not really a religious person, but there was just no other avenue for me to explain anything, so I asked for the chaplain on the Navy ship (this is the boat that picked up the astronauts after splashdown) to come visit us for a minute.” Wiseman admitted, “When that man walked in … I saw the Cross on his collar, and I broke down in tears.”
The birth of a child, falling in love, losing a loved one, illicit similar overt outpourings of emotions. There are senses beyond the five physical ones, which every so often, if we put our guards down and allow the spirit to move with us, can and will be experienced. The Armenian Church, long before space exploration – try two millennia before – pointed to those ultra sensory expressions in its theology, by referring to mystery, Khorhourt khorin anhas anuzgisbn =Mystery Deep, inscrutable, without beginning… (From the Divine Liturgy of the Armenian Church)
The Second Palm Sunday feast reminds us that there is more to life than the tangible and the physical. We pray, Lord, open my senses wide to the events and expressions all around me, so I may be a participant in all the wonders you bless upon us in this world. Amen.
https://epostle.net/wp-content/uploads/2026/05/Around-the-Palms-Again-Artemis-ii.jpg375375Vazken Movsesianhttps://epostle.net/wp-content/uploads/2022/07/final_logo_large_for_epostle_web-300x189.pngVazken Movsesian2026-05-19 00:10:112026-05-18 21:44:38Otra vuelta alrededor de las palmas
Cada domingo durante la temporada de Cuaresma tiene un nombre único. Hoy se conoce como el Domingo del Hijo Pródigo. En consecuencia, la lección del día proviene del Evangelio de San Lucas, capítulo 15, donde Jesús enseña mediante una parábola, comúnmente conocida como la historia del hijo pródigo.
Quizá si no nos hubiera llegado nada más de la época de Jesús que esta única parábola, sería suficiente para explicar nuestra relación con Dios. Es una historia de reconciliación que expresa el amor incondicional que Dios nos tiene y que, por lo tanto, nos exige a nosotros.
La historia del hijo pródigo se desarrolla así: un hombre tiene dos hijos. El menor pide y recibe su herencia. Toma su parte de los bienes de su padre y la malgasta en una vida desenfrenada. Mientras tiene dinero, es popular y tiene muchos amigos. Pero cuando se le acaba el dinero, también se le acaban los amigos. Sin dinero, sin fiestas, sin un estilo de vida extravagante y sin amigos, sale a buscar trabajo. Pero no sirve de nada. No logra ganar lo suficiente para sobrevivir.
One night, when he is really down, he sees some pigs feeding and he actually considers eating the pigs’ food because he is so hungry. It is at that point that he comes to his senses. He remembers his father’s home and remembers that that his father’s servants live better than he. That night, he makes a decision to go back home –to his father – to beg for forgiveness. He even strategizes that he will ask to be taken-in as one of his father’s servants.
Ahora bien, mientras el hijo regresa a casa, su padre lo ve en el camino. El padre corre hacia él, lo abraza y lo besa. Ni siquiera le da a su hijo la oportunidad de hablar ni de explicar sus actos mientras estuvo fuera de casa. Entonces, el padre ordena a sus siervos que se acerquen, le traigan la mejor ropa y le pongan el anillo de autoridad en la mano. ¡Luego ordena una celebración! Se sacrifica el becerro más gordo para esta fiesta.
La historia del hijo pródigo no termina aquí. Recuerda que tenía un hermano mayor. Este hermano mayor estaba trabajando en el campo y escuchó el sonido de la música y el baile. No entendía lo que pasaba y protestó ante su padre. Le dijo: “¡Mira! Todos estos años te he servido como un esclavo y nunca he desobedecido tus órdenes. Sin embargo, nunca me has dado ni siquiera un cabrito para que yo pudiera celebrar con mis amigos.¡Pero cuando este hijo tuyo, que ha malgastado tus bienes con prostitutas, regresa a casa, matas para él el becerro engordado!”. Simplemente no podía entender la injusticia de la vida. Él (el hermano mayor) había hecho todo bien y el hermano menor había desperdiciado su herencia. “¿Dónde está la justicia?”, exigió. ¿Por qué se recompensa al que hizo lo malo mientras el que hizo lo bueno sigue trabajando y esforzándose?
El padre, con compasión y comprensión, le explica al hermano mayor: “Tú siempre estás conmigo y todo lo que tengo es tuyo. Pero teníamos que celebrar y alegrarnos, porque este hermano tuyo estaba muerto y ha vuelto a vivir; estaba perdido y ha sido encontrado”.
This is the story of the Prodigal Son. Read it in Luke 15. We will look at the many dimensions of the story in the next few days. Today, I leave you with homework: What was the sin of the Prodigal son? That he lived with prostitutes? That he was consumed by materialism? Think of it and we’ll continue tomorrow.
I leave you with this prayer by St. Nersess Shnorhali, Heavenly Father, true God, who sent Your beloved Son to seek the wandering sheep. I have sinned against heaven and before you. Receive me like Prodigal Son and clothe me with the garment of innocence, of which I was deprived by with sin. Have mercy upon your creatures and upon me a great sinner. Amen (3/24)
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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 forerunner (=nakha-garabed). About a week after the Theophany, the Armenian Church celebrates the birth of St. John the Baptist and Forerunner to Jesus Christ.
“Juan el Bautista vino predicando en el desierto de Judea”, escribe el evangelista San Mateo (capítulo 3). El mensaje de Juan era simplemente: “¡Arrepentíos, porque el reino de los cielos se ha acercado!”. Porque este es de quien habló el profeta Isaías al decir: “La voz de uno que clama en el desierto: ‘Preparad el camino del Señor; enderezad sus sendas’”.
El precursor prepara el camino para quien está por venir; así, Juan el Bautista preparaba activamente a la gente para la Revolución que pronto llegaría, es decir, para Jesucristo. Uso la palabra “Revolución” intencionalmente para llamar la atención sobre la singularidad y la novedad del mensaje de Jesús. Estaba a punto de hacer estallar a la sociedad y todas las convenciones de la comunidad religiosa. Si no fuera revolucionario, no habría necesidad de un precursor. No hay necesidad de preparar a la gente para mantener el statu quo.
El evangelista describe además la apariencia de Juan como alguien “vestido de pelo de camello, con un cinturón de cuero alrededor de su cintura; y su comida eran langostas y miel silvestre”. Es importante notar que esta es una de las raras ocasiones en los Evangelios en las que se describe la apariencia de alguien. Juan era comparado con el profeta Elías, quien era “un hombre velludo que llevaba un cinturón de cuero alrededor de su cintura” (2 Reyes 1:8). Según la tradición, Elías fue un precursor de la venida del Señor (ver Malaquías 4:5) y la conexión entre Juan y Elías se establece en varias instancias en el Nuevo Testamento.
Juan el Bautista fue el primero en reconocer a Jesús, aun estando en el vientre materno. Su madre Isabel era pariente de María, la madre de Jesús. Cuando las dos primas embarazadas se encontraron, Juan “saltó en el vientre de su madre” (Lucas 1:41), convirtiéndose así en el primero en reconocer a Jesús, aun estando in utero.
Esta es nuestra lección del Precursor Juan: él sabía dónde estaba parado en el proceso salvífico. Aceptaba plenamente su posición como precursor del Señor. En términos actuales, él sabía que era el acto de apertura del evento principal. No intentó eclipsar a Jesús; al contrario, se hizo a un lado y dijo: “Un hombre no puede recibir nada si no le es dado del cielo. Vosotros mismos me sois testigos de que dije: ‘Yo no soy el Cristo’, sino: ‘He sido enviado delante de Él’. El que tiene a la novia es el novio; pero el amigo del novio, que está a su lado y le oye, se regocija grandemente por la voz del novio. Por tanto, este gozo mío se ha cumplido. Es necesario que Él crezca, pero que yo disminuya” (Lucas 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.
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Mary, the mother of Jesus, is the first among 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 approach the Blessed Mother.
Única en la historia cristiana, María es elegida por Dios para llevar al Niño Jesús. Encontramos a María en las Escrituras en la Concepción, el Nacimiento, en la adolescencia de Jesús y finalmente en la Crucifixión, al pie de la Cruz, observando cómo su hijo es golpeado, torturado y asesinado por la misma humanidad a la que vino a salvar. Según las Escrituras, María es la única testigo de la vida de Jesús desde la "cuna hasta la tumba". Aunque es posible que José viviera tanto tiempo, no hay detalles de su vida más allá de la historia de Jesús a los 12 años (Lucas 2:41-49).
Aunque se ha dicho y escrito mucho a lo largo de los siglos sobre la Madre María, su historia es sencilla y tiene lugar en los dos primeros capítulos de los Evangelios de San Mateo y San Lucas. Más aún, la sencillez de la historia de María se puede resumir en una palabra: ¡Sí! María, la Santa Madre de Dios, es venerada y distinguida de todos los santos debido a un sencillo y valiente "sí" que dio a la invitación de Dios.
The story of that “Yes” cannot be more eloquently expressed than it is in the Gospel of St. Luke (chapter 1), when an angel reveals to her that she will conceive a child, the “Son of the Highest.” Mary responds 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 positive response is heard, “Behold the maidservant of the Lord! Let it be to me according to your word.” And the angel departed from her.
El "sí" de María al ángel es sencillo, pero poderoso. Parece haber fluido de sus labios, pero requirió el valor de toda una vida para pronunciarlo. Ten en cuenta que hablamos de hace 2000 años, en Oriente Medio. Esta historia no ocurre en el siglo XXI en EE. UU. La sentencia por un embarazo fuera del matrimonio era la muerte, sin mencionar la humillación, el deshonor y el estigma que suponía para tu familia. La presión, tanto real como psicológica, para decir "no" era enorme, por lo que el valor de ese "sí" era incalculable. Y así fue como su "sí" cambió el curso de la historia humana, pues de ella nació un niño que es el Hijo de Dios.
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.”
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Eight days after the Nativity, Jesus is named. The Gospel passage that is read today, is the shortest one of the entire year consisting of only one verse, Luke 2:21. Here, the Gospel describes the Christ Child is named “Jesus,” which was the name the angel of the Lord revealed to Joseph and Mary, saying, “You shall call His name Jesus, for He will save His people from their sins.’” (Matthew 1)
The name Jesus means exactly that, “God is salvation.” The name Jesus is a title reflecting Christ’s divine mission of rescuing people from their sins. Sin is the one, and arguably the only, thing that prevents people from living full and meaningful lives.
In this post-Theophany season of the Church, the name of Jesus comes to us as a simple reminder that the fullness of life can enjoyed through the teachings of Christ. St. Nersess Shnorhali, the 12th century theologian took the act of salvation one step further by proclaiming, “The name of Love is Jesus” thereby pronouncing the formula of Armodoxy: Through love we find the fulness of life and unite with our Maker and all of Eternity.
We pray today, O Lord God, we celebrate the Sacred name of Jesus today. May this celebration be a turning point in my life where I understand that it is only through Love – the name of Jesus – that I can find salvation and eternity. Amen.
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Armodoxy for Today: The Theophany – Christ is born and revealed!
We have arrived at the Theophany. Advent has prepared us to accept with clarity and purpose, the great news: Christ is Born and Revealed. More than a “Christmas Celebration” we now understand the great Revelation: “For God so love the world that he gave his only begotten Son…” (John 3:16) Most have learned or memorized this passage 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 have not spoken about the virgin birth, the obedience of Joseph, the visit of the Magi or the shepherds’ vigil thus far. No worries, we will. But today we move to the Baptism of Jesus, the starting point of his ministry. The Baptism is recorded by all the evangelists – Matthew, Mark, Luke and John – in their Gospels. In a very real sense, his baptism was the “birth” of him ministry. Reading the account of St. Matthew (chapter 3) we find, “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 in the River Jorden, the Holy Spirit descends on Jesus in a dovelike manner and the voice of God the Father is heard. The Revelation of all three Persons of the Holy Trinity gives definition to the Feast of “Theophany.” Asdvadzahaydnoutiun
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 comes from the time of Christ and is preserved and renewed in the Armenian Church every seven years.
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. In this case, were back – reset – life as it was meant to be. Today, the Light shines bright, for the Author of Light is shining in our hearts.
Now that you have arrived at Theophany after this 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. The OG – original Gospel message as presented by the Armenian Church. If you have missed any of the Advent series, you’ll find the lessons archived on Epostle.net. Moving forward, we’ll learn where 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? Because Armodoxy for Today connects the dots between the ancient and the current, the sacred and the secular, our relationships today with the beauty of God’s Kingdom and His Love and Kindness for each of us.
On this special day, our prayer is the prayer of the Angels, let there be peace on earth and good will toward all. I leave you today with a special hymn, Aysor Hayragan, Today the Voice of the Father, is heard at the River Jordon and in our lives today. It is meditative and I invite you to be swept away by the melody and this celebratory rendition by the Vem Radio Choir. (Visit the Vem website for broadcasts and information.)
Christ is Born and Revealed! Blessed is the Revelation of Christ.
Armodoxia para hoy: Revelación (Víspera de la Teofanía)
It is the eve of Theophany. You might expect a message about a babe in a mangers or a star in the sky flashing, but instead we take a detour on the final day of Advent and grab
Revelation story from the Book of Daniel.
On the Eve of Theophany, in all Armenian churches, this story, referred to as the “Song of the Three” is chanted from Daniel chapter 3 and responded to with a rebellious song against the powers of the world, pledging loyalty to God.
Many stories from the Old Testament feature royalty, and this one doesn’t disappoint. This about King 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… But if not, let it be known to you… 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 continue to sing the praise of God.
The narrator continues to describe the intensity of the heat being so great that the guards who took the men into the furnace were killed in the flames, but Shadrach, Meshach, and Abed-Nego went unhurt, and continued to sing the praise of God. The King, looks into the furnace and out of astonishment yells out, “Did we not cast three men bound into the midst of the fire? … Look! 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.”
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, our salvation is in God. God is revealed 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 we find a loving and caring Father 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, Son of the Father, on this evening You entered the world. The Word was made flesh. Keep the freshness of this story ever present in my life. Tonight, we finish this preparatory period of Advent, and I am ready to fully engage with You and Your Revelation, tomorrow at the Theophany. May I never turn away from this connection to Life and this Truth. In all things I praise you along with the Father and Holy Spirit. Amen.”
*Nota: La historia del rey Nabucodonosor y los tres hombres se encuentra en Daniel 3 y te recomiendo encarecidamente que la leas en su totalidad. El Cántico de los tres jóvenes es parte del canon armenio, es decir, está en la Biblia ortodoxa tradicional y en la católica romana. Desafortunadamente, los protestantes (incluidas las iglesias evangélicas armenias) han eliminado el Cántico de los tres jóvenes de las Sagradas Escrituras junto con otros libros, y los han colocado en un grupo de libros etiquetados como “Apócrifos” (es decir, “ocultos”). Para la Iglesia Armenia, la Sagrada Escritura no puede ser descartada.
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Cuando comenzamos a recorrer el Adviento, mencioné que existen tres narrativas evangélicas sobre el nacimiento de Jesucristo. Todos conocemos el relato de la Natividad de San Mateo, con el nacimiento virginal y la visita de los Magos. De igual manera, sabemos que San Lucas presenta la Natividad en el contexto del censo, con José y María buscando un lugar donde dar a luz en un establo porque no había "lugar en el mesón". Los ángeles anuncian la Buena Nueva con las palabras: "Paz en la tierra y buena voluntad entre los hombres".
La tercera historia de la Natividad no se lee como las otras dos. Está registrada por el evangelista San Juan en su Evangelio. El tiempo al que se hace referencia no es hace dos mil años, sino al principio de todos los tiempos. Se lee de la siguiente manera:
"En el principio era el Verbo, y el Verbo estaba con Dios, y el Verbo era Dios. Él estaba en el principio con Dios. Todas las cosas fueron hechas por medio de Él, y sin Él nada de lo que ha sido hecho, fue hecho. En Él estaba la vida, y la vida era la luz de los hombres. Y la luz resplandece en las tinieblas, y las tinieblas no la comprendieron".
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)
Nos referimos a este evento como la Teofanía, es decir, la Revelación de Dios. En armenio, la palabra es descriptiva del evento: Asdvadzahaydnutiun. En Jesucristo, Dios se revela a la humanidad. La Natividad es parte de la Teofanía. Aquel que estaba en el principio, el que tomó la nada y creó las estrellas y el cielo, el mar y el paisaje, está ahora entre nosotros. El Adviento nos ha preparado para este momento y ahora entendemos que, por mucho que nos preparemos, nunca estaremos lo suficientemente preparados para estar en Su presencia. Solo por Su gracia podemos encontrar la expresión de asombro que surge de nuestro ser interior.
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 manger. And the spot under the star is in our neighborhood, close to home. Armodoxy asks us to understand that the star shines above Artsakh, Ukraine, the Congo, Ecuador, and San Salvador, Moscow, Ethiopia, Bangladesh, Darfur, and even under Wall Street, and the seemingly glowing hubs on the world, because most of all, we understand that Jesus Christ is revealed where humanity struggles, whether physically, emotionally or spiritually. The Theophany will be here and we are ready to greet one another with a message of hope, love and faith.
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. Amen.
https://epostle.net/wp-content/uploads/2026/01/Nativity-Theophany-Advent-867.jpg765750Vazken Movsesianhttps://epostle.net/wp-content/uploads/2022/07/final_logo_large_for_epostle_web-300x189.pngVazken Movsesian2026-01-03 00:01:032026-01-02 22:28:27Natividad: Parte de la Teofanía
Comenzamos este viaje bajo la dirección de la Iglesia hace casi 50 días. Adviento significa venida. Nos hemos preparado para la venida de Cristo: la Natividad, o en términos más precisos, la Teofanía. La preparación ha sido emocional, espiritual e incluso física con los pasajes bíblicos y los ejercicios que la Iglesia nos ha prescrito.
The last stop on the Advent Journey is directed by 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:
Surgió también entre [los discípulos] una disputa sobre quién de ellos debía ser considerado el mayor. Pero Él les dijo: “Los reyes de las naciones se enseñorean de ellas, y los que tienen autoridad sobre ellas son llamados ‘bienhechores’. Pero no sea así entre ustedes; al contrario, el que es mayor entre ustedes, sea como el más joven, y el que gobierna, como el que sirve. Porque, ¿quién es mayor, el que se sienta a la mesa o el que sirve? ¿No es el que se sienta a la mesa? Sin embargo, yo estoy entre ustedes como el que sirve”. (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, presenting himself as an example for all of us to do the same: to serve one another. And he articulated this idea of the greatness through service, with his actions at the Last Supper by washing the feet of the disciples (John 13).
This is 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 fifty days, service would be extremely difficult because emotionally you were not ready to cast aside selfish pleasures, in service to 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 to everything, that is, every lesson is connected to every other lesson, to build upon and to give momentum and meaning to Faith. Today you are one step closer to the great news that Christ is in our Midst. Tomorrow, Theophany will be explained.
Oremos: Oh Señor, Jesucristo, nos has dado un ejemplo de amor y servicio. Haznos dignos de ser llamados tu Cuerpo Vivo, la Iglesia, amando y cuidando a los demás. Permíteme ver el mundo que sufre y el dolor de las personas, y responder con mi capacidad para servir a los demás. Dame la fuerza y el valor para expresar mi amor a todos. Amén.
https://epostle.net/wp-content/uploads/2026/01/Service-Advent-Last-Stop-867.jpg7501140Vazken Movsesianhttps://epostle.net/wp-content/uploads/2022/07/final_logo_large_for_epostle_web-300x189.pngVazken Movsesian2026-01-02 00:01:562026-01-01 19:44:42Última parada del Adviento: Servicio
burning fiery furnace, and He will deliver us from your hand… But if not, let it be known to you… that we do not serve your gods, nor will we worship the gold image which you have set up.”
