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Sunday of Steward The fourth Sunday of the period of Great Lent is called the Sunday of the Steward, and the message of the day teaches us with the parable of the unjust steward. This parable is mentioned only in the Gospel of St. Luke (Luke 16:1-13). In the parable, a wealthy man learns that the steward of his house (the supervisor of his holdings) is squandering his possessions. The rich man calls the steward, asking for an accounting, having decided to release him from employment. The steward, realizing that he may soon be without work, begins to act accordingly so that in the near future, others may accept him into their homes. The steward calls those men who have debts to his employer, and he relieves them of a portion of their debts. Following this act, the wealthy man praises the steward for his contrivance. At first glance, it seems as though there is a great contradiction in this commendation. But the unjust steward grants back to the debtors, only that which he had added to the debt originally for his own gain. Thus, the wealthy man is not injured by the actions of his steward. The master praises the steward for resigning himself from the gains that the steward would have realized in these transactions. Thus, high praise is given to resignation, or abstinence, which is one of the foundations of Great Lent. Lent teaches mankind about the ability we each have to resign ourselves from all forms of temptation, the beginning of which is self-control and self-denial. Christ says, “If any man will come after me, let him deny himself, and take up his cross and follow me” (Matthew 16:24). This parable admonishes every one of us that the journey towards salvation must include self-control and resignation. The allegorical meaning of the parable is in the wealthy man symbolizing God, and the unjust steward symbolizing the sinner. For an extended period of time, the sinner carelessly wastes the graces granted by God, until God calls him for an accounting of his life. The unjust steward symbolizes all who, upon regretting their actions, forgive those who have sinned against them, and become seekers of righteousness and the just.
The theme is the wisdom of the wise virgins who, unlike their foolish sisters where repartee for the Lord when he came. The reading clarifies what it means to be ready for Christ's return and how we should live until He comes again. The message is clearly identified at the end of the passage wherein Matthew records: "Watch therefore, for you know neither the day nor the hour"… when the Lord shall come. Մեր ժողովրդական աւանդութեան մէջ Աւագ Շաբաթուայ երկրոդ օրը ծանօթ է «Շիլ Երեքշաբթի» անունով եւ «Տասն կուսանաց», Մատթէոսի աւետարանէն 25:1-13 ընթերցման նոյն առակին: Նոյն օրը յիշատակ է նաեւ հրէից հարցումներուն եւ Քրիստոսի՝ Փարիսիցիները յանդիմանելուն: Ըստ աւետարանին, նոյն օրը եղած էր տաճարին կործանման գուշակութիւնը, այրւոյն գովեստը եւ Յիսուսի վերջնապէս տաճարէն հեռանալը: Եկեղեցին այս օրուայ ընթացքին կուտայ «Վերջին Դատաստանին» բացատրութիւնը եւ կը պատուիրէ իր անդամներուն՝ չըլլայ որ Քրիստոսը վերանայ իրենց մէջէն որորվհետեւ պիտի բռնադատուին պահե՛լ անհանդուրժելին: Քրիստոս-Փեսան միշտ Եկեղեցի-Հարսին հետ է - իր սեփական եւ սուրբ ժողովուրդին հետ, եւ Իր Եկեղեցւոյն հետ.որ կ'փառաւորուի Իրմով եւ կ'փառաւորէ զԻնք: Հո՛ն է հոգեւոր կեանքի խնճոյքն ու խրախճանքը, որ պատրաստ է անոնց համար որոնք վայելել գիտեն, երբ որ համ առնեն:
Great Wednesday Holy Wednesday commemorates the anointing of Jesus Christ by a woman in Bethany and the Betrayal of Christ are commemorated. In the Gospel of St. Matthew, we learn that while Jesus was dining with his Apostles, a woman came in with an alabaster jar filled with valuable perfume. She opened the jar and poured the perfume on Jesus’ head. The disciples witnessing this act become upset, as the perfume could have been sold and the proceeds could have been given to the poor. Jesus hearing their displeasure said, “Why do you trouble the woman? For she has done a good work for me. For you always have the poor with you; but me you do not always have me.” The woman’s actions foreshadowed His preparation for burial. “For in that she has poured this ointment on my body, she did it for my burial,” said Christ (Mt 26:6-13). The Gospel reading on Holy Wednesday exhorts us not to abuse the love and promise of God, and by remembering His tortures and death for the sake of mankind, to never deviate from the correct path which is to worship and give glory to Him alone.
Great Thursday-Remembrance of the Last Lord’s Supper. It was at the Passover meal wherein Christ broke and distributed unleavened bread, and passed the cup of wine telling that this is His Body and Blood oh the New Covenant. /Matthew 26:17-30). Through this covenant Christ demonstrated that man could participate in the kingdom of God—indeed could be in communion at His table in His eternal kingdom. Inthe Gospel according to Luke he relates: "You are those who have continued with me in my trials; as my Father appointed kingdom for me, so do I appoint for you that you may eat and drink at my table in my kingdom." Evening Washing of the Feet-Vodunluva – A stirring part of Great Week is accomplished at this time when the people gather at the door of the church and the priest comes to his knees, as did Christ, and washes the feet of twelve men, as was done to the disciples. The hymns and mood are spell-binding as the priest anoints their feet with oil and washes them. The Gospel gives us this account in John 13:1-17. The priest will knees and will washes the feet of 12 men, as Christ done to the disciples. Memorial of the Passion. During the night of Great Thursday, an all-night vigil is kept, in memory of the last sleepless night of our Lord on earth. This nocturnal service is called in Armenian“KHAVAROOM,” i.e., Darkness. There shall light twelve candles on the altar and one large candle in the middle. During the service a time comes when all the lights of the church are put out, commemorating the awful darkness which fell upon the earth on the betrayal of the One Who said, “I am the Light of the World”. On this night the last words of Christ are read, long and mournful church songs are sung, which aim specifically to portray the last sad hours of our Lord at Gethsemane and before the human law-courts. The hymns are ethereal and filled with passion and faith. Six sets of laments are chanted, each followed by a Gospel reading depicting Christ's betrayal, imprisonment, torture, trial, sentence and finally his crucifixion. As each one of these chants is accomplished, two candles are extinguished. In the end, with the exception of one candle symbolizing the light of Christ, the church is plungedinto total darkness as the bishops, priests, deacons and people pour forth their very spirit and resound with an earthshaking voice the Chant of Crucifixion - Daradzyal. Then with the light of Christ hidden from the faithful...in a trembling, distant and lamenting sound the voice of a young tortured male cries out the words of Christ to His mother. This touching lament is found nowhere in the recorded ledgers of the liturgical books of the Armenian Church and was apparently introduced through pious provincial Armenian tradition. And here are the heart rendering words of Christ to His mother as expressed only in the Armenian Church, on this one night of the year, at the moment of Christ's crucifixion Where are you my Mother - Oor es Mayr im? Where are you my mother, sweet and tender? Your love consumes me. My eyes have filled with burning tears, I have no one to wipe them. They spat upon me, beat and whipped me. And they put a crown of thorns on my head. They affixed me to a wooden cross, I am covered with blood. I asked for water, and was given vinegar By the hand of the unrighteous. Take heed, my mother, whom I love With all my heart. As long as there is life in me, I shall wait anxiously for you,. Lest you should arrive too late, And find me dead. Աւագ Հինգշաբթի Աւագ Շաբաթուայ հինգերորդ օրը ծանօթ է իբր յիշատակ Վերջին Ընթրիքին, Ոտնլուային եւ Հաղորդութեան հորհուրդին հաստատութեան: Յիսուս Քրիստոսի «Ընթրեաց յիշատակ»ին երեկոյեան արարողութիւնը – խոնարհութեան ամենավսեմ օրինակն է՝ որ Փրկիչը ցոյց տուաւ իր տասներկու Աշակերտներուն, անոնց ոտները լուանալով: Աւետարանի այս դրուագն է զոր յաւերժացուցած է Եկեղեցին՝ երբ ժամարար հոգեւորականը Սեղանին վրայ ծնրադիր՝ իր կարգակիցներուն աջ ոտները կը լուայ եւ խաչադրոշմ կ'օծէ կարգով աւանդական 12 թիւը լրացնելով: Գործածուած կարագը յիշատակն է այն կնոջ որ իւղով օծեց Քրիստոսի գլուխը, Սիմոնի տան մէջ: Ոմանք Ոտնալուան թէեւ իբր խորհուրդ կը յիշեն, բայց բուն եկեղեցւոյ խորհուրդ չէ, այլ խորհրդական կոչուած արարողութեանց կարգէն է որոնք շնորհաց մասնակցութիւն կը գործեն, եւ ըստ այնմ Ոտնլուային լուացուողներն ալ նոյն բարեպաշտական զգացումն ունին: ՈՏՆԼՈՒԱՅԻ «արդար իւղը» թղթէ հմայեկներու մէջ կը պահուին: Նոյն իւղը մեր ժողովուրդը կը նկատէ իբր ցաւահալած: ԼԱՑԻ - ԽԱՒԱՐՄԱՆ - ԳԻՇԵՐ – Նոյն օրը ըստ Եկեղեցւոյ տօնացոյցին կը կատարուի Գեթսեմանիի պարտէզի մէջ գիշերուայ Քրիստոսի մատնուելուն ու ձերբակալուելուն յիշատակին՝ հսկում: Եկեղեցւոյ խորանը փակուած է սեւ վարագոյրով, վրան՝ կը կախուի սրբապատկերը Խաչելութեան, եւ անոր առջեւը Աշակերտներու տսներկու թուով կերոններ որոնցմէ մէկը սեւ կ'ըլլայ իբր խորհուրդանիշ Յութայի, որոնք մէկիկ մէկիկ կը վերցուին դիպաւոր աւետարաններու ընթերցմամբ, մինչեւ որ մնայ միյան կենդրոնի մեծ մոմը զոր կը ներկայացնէ աշակերտներուն փախուստէն ետք Քրիստոսի առանձին մնալը: Տաճարին համատարած խորհրդաւոր խաւարին մէջ «Փառք Ի Բաձունս»ի ժամանակ սարկաւագը կը կատարէ խնկարկութիւնը իսկ հոգեւոր դասուն 50 Տէր Ողորմեաներ արտասանելէն ետք կը լսուի աղուաձայն ողբերգը դպիրին «Ո՞ւր ես մա՜յր իմ» մահու մեղեդին:Արարողութեան աւարտին կը կատարուի «Խաչի Քո Քրիստոսի» խնկարկութիւնը:
Annunciation to the Virgin Mary On April 7, the Armenian Church celebrates one of her greatest feasts - the Annunciation to St. Mary. In the Gospel of Luke we learn that the Angel Gabriel brings the good news to the Virgin about the birth of the Savior (Lk 1:26-38). According to Holy Tradition and the Evangelist, the Angel Gabriel appears to St. Mary while reading a passage from the prophecy of Isaiah, in which it is written about the birth of the Emmanuel from a Virgin. The Angel greets Mary, telling her, “Fear not, Mary: for you have found favor with God. And behold, you shall conceive in your womb, and bring forth a son, and shall call His Name JESUS.” The Angel Gabriel further explains to Mary, “The Holy Sprit shall come upon you, and the Power of the Highest shall overshadow you, therefore also that which is Holy which shall be born of you shall be called the Son of God.” St. Mary could foresee the torments and sufferings that she would endure. However, by giving mankind an excellent example of obedience to the Divine Will, she said, “I am the Lord’s servant. May it happen to me as you have said.” Beginning from the moment when the Holy Virgin expressed these words, she was with child. This Gospel story is one expression of why the Armenian Church accords high honor to motherhood, and appreciates the role of women in family life, and the lives of mankind. Upon the Pontifical order of His Holiness Karekin II, Supreme Patriarch and Catholicos of All Armenians, the Feast of the Annunciation to the Virgin Mary is proclaimed as a day of “Blessing of Motherhood and Beauty”. On that day, a special blessing service is conducted in the Armenian Churches. https://www.qahana.am/en/holidays/2016-04-07/1
On Holy Saturday, and into Sunday morning, the mystery of Salvation is revealed by the Light from the Empty Tomb! The unsurpassed joy of Easter has illumined the hour of shadows. Come and be a companion to our Lord throughout Holy Week and retrace the footsteps of our Lordís Passion from Palm Sunday through to Sunday morning where we greet each other at the Lordís Table with open hearts saying. Great Saturday, being Easter Eve, the celebrations of a joyous character begin in the evening of this day. In the beginning, the lights of the church are put out, then with a reading of Isaiah Chapter sixty, they are suddenly put on. It is already the joyous Easter Eve. From the sudden and dramatic lighting of candles in the church, the ceremony of Easter Eve takes its name in Armenian, “Jrak-a-louyts,” i.e., Lighting of Candles. The famous lesson from the Prophet Daniel is read (Ch. 3: 1-90), by a chorus leader, who is followed by three other readers who represent the three young men who were thrown in the fire but were not burned, symbolizing the entombment of Jesus who, although buried, “did not see corruption”. Finally, at the /Jrakalooyts/ Liturgy the altar curtain opens, and the clerks proclaim the introit for Easter, "Christ is Risen from the Dead, trampling down death by death, and upon those in the tombs bestowing life". This phrase gives great meaning to Great Saturday because Christ's repose in the tomb is an "active" repose. He comes in search of His fallen friend, Adam, who represents all men. Not finding him on earth, He descends to the realm of death, known as Hades in the Old Testament. There He finds him and brings him life once again. This is the victory: the dead are given life. The tomb is no longer a forsaken, lifeless place. By His death, Christ tramples down death. The entire Church then elatedly resounds with the rapture of joy and love in His Resurrection exclaiming, "Hail Jerusalem—the Lord is Risen." Աւագ Շաբաթ – Ճրագալոյց Զատկի Քրիստոս իր մահուամբ աւերեց դժոխքը՝ փրկութիւն տալով բոլոր անոնց որ հոն էին: Եկեղեցւոյ երեկոյեան արարողութեան ընթացքին, Սուրբ Գրոց ընթերցումներէն ետք, Սուրբ Խորանի վարագոյրը կը բացուի եւ կը կատարուի Սուրբ Պատարագ, բոլոր ներկաները կը հաղորդուին: Յաւարտին կը կատարուի ՆԱԽԱՏՕՆԱԿ որ Մեծ Տօնի նախապարաստական արարողութիւնն է: Ծննդան եւ Զատկական տօներուն նախատօնակի երեկոները սովորութիւն ունինք ճրագ լուցանել եկեղեցւոյ մէջ եւ արարողութեան ընթացքին ամէնուն ձերքը մոմեր տալով երգել «Այսօր Յարութիւն առաւ Անմահ Փեսան Քրիստոս»: Վառած մեր ձերքի մոմերը, տուն կը տանինք իբր մեր յոյսին Լոյս:
This Sunday is called New Sunday also because of our resurrection. On the first Sunday Christ raised us from the dead thanks to His Soul and Power, and on the second Sunday he will raise us from the dead bodily, so that raising from the dead we will become immortal. And finally, this Sunday is called New Sunday because we celebrate the feast of our soul saving in spiritual joy and fete. http://www.araratian-tem.am Կրկնազատիկ – Նոր Կիրակի: Զատիկ կը նշանակէ ազատութիւն: Աստուած մեզ ազատեց մեր մեղքերէն եւ երբ Ինք ամեն ինչ երբ նոր կընէ և բոլոր մեր նիւթական կարիքներէն մեզ կազատէ, դա կը կոչուի Կրկնազատիկ մեր յարութեան պատճառով: Քրիստոս առաջին կիրրակի օրը մեզ յարութիւն տուաւ Իր հոգիյով եւ զորութեամբ, իսկ երկրորդ կիրակի օրը մեզ յարութիւն կու տայ ըստ մարմնի՝ որ մեռելներէն յարութիւն առնելով անմահանանք:
The second Sunday following the Glorious Resurrection of Our Lord Jesus Christ is the Sunday of the World Church. It commemorates the first Church of Jerusalem, established by Christ. On the first day of the Jewish festival of Passover, Jesus instructs two of the Apostles, Peter and John, to go into Jerusalem and meet a man, who would direct them to a house where Christ and His Apostles could celebrate the Passover Feast. Peter and John are led to the “Upper Room” of a house, where they make the necessary preparations for the meal. Later that evening, Christ and the Twelve Apostles sit together to eat supper. Christ speaks to them and says, “I have desired to eat this Passover with you before I suffer: For I say unto you, I will not any more eat thereof, until it be fulfilled in the Kingdom of God. And He took the cup, and gave thanks, and said, "Take this, and divide it among yourselves: For I say unto you, I will not drink of the fruit of the vine, until the kingdom of God shall come.” And he took bread, and gave thanks, and broke it, and gave unto them, saying, “This is my body which is given for you: this do in remembrance of me.” Likewise also the cup after supper, saying, “This cup is the new testament in my blood, which is shed for you.” (Lk 22:15-20) This “Last Supper” was the event where Jesus Christ established the Sacrament of Holy Communion, which we celebrate every Sunday during the Divine Liturgy in Armenian Churches throughout the world. The Upper Room in Jerusalem is considered to be the first Church, as founded by Christ. The Sunday of the World Church is also called “Green” Sunday, which according to Archbishop Malachia Ormanian, is the popular name of the feast and is linked with the awakening of nature in the Springtime.
In the Calendar of the Armenian Church, the third Sunday following the Glorious Resurrection of Our Lord Jesus Christ is known as Red Sunday. The color “red” has been used throughout history to represent many things. One of the symbolic meanings is the blood of the martyrs who were sacrificed for Christ, His Holy Church, and their Christian faith. During the early years of Christianity, faithful followers of Jesus Christ were subjected to severe persecutions and torments. Many elected to die rather than betray their principles of life and faith, which the Incarnate God - Christ Jesus - had endowed to them and all of mankind. The psalmist writes, “Precious in the sight of the Lord is the death of the saints” (Psalms 116:15). Today, martyrdom is far less often an occurrence in the lives of Christians, yet it does happen. However, the greater struggle is the one against sin, which we can see manifested in many ways throughout the world. The battle against wickedness and evil, which will be victorious in the end, is the current expression of the significance of Red Sunday. The Apostle Paul writes that Christ Himself endured such opposition, that we should not grow weary in our battle against wickedness. In his letter to the Hebrews, Paul says: “In your struggle against sin, you have not yet resisted to the point of shedding your blood.” (Hebrews 12:4). We are to use the opportunity of Red Sunday to once again remind ourselves of Paul’s exhortation to remain steadfast in the Lord, and to continue our daily labors of goodness and righteousness. http://www.araratian-tem.am/