Feast of the Saints of Vardan

Below is the text of a speech I prepared for tonight at the Eastern Diocese,

on the occasion of the Feast of the Saints of Vardan.

The account of Saints Vardan and Ghevond in the History of Eghishē has been reinterpreted over the centuries. Tonight, it was requested of me to speak on the topic: what does the Feast of the Saints of Vardan mean for me as a future priest of the Armenian Church? So, here I go, standing in the tradition of reinterpretation.

I could stand here and talk about how Armenians may have lost the Battle of Avarayr but we won the war, about the unity of our Christianity and nationalism in the person of Vardan, and so on. But the Feast of St. Vardan, to be quite honest, does not mean much to me as a priest-in-training of the Armenian Church. It does not even mean much to me as an Armenian-American. The level at which it does resonate with me, however, is as a human being.

The Armenians were given a choice: either renounce their religion or face the consequences. And I find it interesting that the bishops received the letter from King Yazkert, responded to it, and the military backed them. Another interesting point is that there were some Armenians who supported an alliance with Persia. The history of the events is rather complex. But anyway, let us take that ultimatum seriously, and say that the Armenians had been living peacefully and respectfully under the Persians, paying financial and military dues, while maintaining their religion.

Now, I would like to comment on the term “religion”, because in that time it meant much more than its current connotation. Religion, as philosophy in its Ancient period, did not mean merely a belief system, something which includes religious practices, but a lifestyle. This way of life for which St. Vardan was willing to fight, this patriotism, was one which allowed the Armenian’s political allegiance to be given to a foreigner, but did not allow Armenian morality to be compromised.

Our lifestyle is determined by our morality, and our morality is in turn determined by our beliefs. Yes, we as Armenians are Christians. But what do we do with that fact? What does that even mean to us? What are we willing to do for our faith? Am I willing to die for it? If I am not sure that I would be willing to die, then—and this is the ultimate question—how far will I go to try to live up to Christ’s example? Rather than our Christianity providing answers to all questions, it raises even more.

God, how much am I willing to give up for myself to serve You by serving others? This is a question not only for me as a seminary-educated deacon, serving as a pastoral intern in the preparation for the priesthood. That would be easy. But as a Christian, I have to answer that question—we all must answer that question—every single day of our lives.

However, St. Vardan knew that Christ was the answer to all of his questions. He confirmed his answer not only with his time, his money, and his efforts in life, but with his blood. He did so, according to Eghishē, without fear, for fear is a sign of doubt. St. Vardan’s answer at Avarayr was his last on this earth, his last before going to be with Him whom he confessed.

And I also see St. Ghevond with the soldiers on the eve of the battle, being with them, speaking to their hearts, celebrating the Divine Liturgy, baptizing them, comforting and encouraging these men who were facing certain death. So then, I have to ask, “St. Vardan, could I have been with you—could I have been with you and died with you?”

As the Saints of Vartan were inspired and encouraged by the blood of the martyrs before them, through their martyrdom, may we also be inspired and encouraged to die to ourselves, to our egos, on a daily basis for the sake of Christ and for others.

who's the boss and were do I fit in?

I know I am not alone. Many people see room for improvement within the Armenian Church. In my own attempts to convince myself that it would be best not to be paralyzed by my own criticisms (and those of others), I think that I must act. However, as soon as I act, I look around and see others who have acted and been criticized (at best) or ostracized (at worst) for their efforts to improve something they love—the Church.

This is not something new; in fact, Armenian youth have been talking about their spiritual hunger, stemming from an "internal malaise" as the "Williams Bay Manifesto" (see below) phrases it. The document may very well have been drafted today, but in reality was written over 40 years ago. Forty years, and what has changed?

One priest who was involved in the formation of the "Manifesto" said that the youth of his generation made one mistake: they did not go far enough. I think he was called to action precisely to aid in the healing of the AC's internal malaise, as well as some others. (They are easily identifiable. See Armodoxy blog and 1 Kings 19:14-18.)

Is the AC as a museum (merely a structure preserving
what once was) . . .

Can I join their ranks? Is it my place to do something and, if so, must I be a priest in order to accomplish anything? Can anything really be done at all, or shall the AC simply continue on its merry way with or without my involvement? This is indeed a serious path of inquiry with which I have to grapple, and in which, I think, I am not alone.
Firstly, I have abandoned any notion that the AC will not survive. It shall indeed, though its form may be more Armenian and less Church. 

We are not on earth to guard a museum, but to tend a blooming garden full of life. 

—Pope John XXIII (1881-1963), regarding the Church.

Much more can be said, but enough has been said.Secondly, with regard to what I have to offer: compared to the power of the Holy Spirit, I am nothing. Without Christ, I am nothing.

. . . or a blooming garden full of life?

Abide in me, and I in you. As the branch cannot bear fruit by itself, unless it abides in the vine, neither can you, unless you abide in me. I am the vine, you are the branches. He who abides in me, and I in him, he it is that bears much fruit, for apart from me you can do nothing.

—Jn 15:4f.

It is indeed rather refreshing, and liberating, to remember Who is in control. Whatever happens, God is running the show. That does not mean that I am, or anyone else, is absolved from their responsibility to serve (the Church, others) and to use what resources that have been given to them (in the form of talents/charisms, physical stuff, the earth, finances—in short, everything we have) responsibly, but I will return to this term "responsible" after this break from a sponsor.—

A thousand years ago you and I were nothing, and yet the church was preserved at that time without us. He who is called "who was" and "yesterday" had to accomplish this. Even during our lifetime we are not the church's guardians. It is not preserved by us, for we are unable to drive off the devil in the persons of the pop, the sects, and evil individuals. If it were up to us, the church would perish before our very eyes, and we together with it (as we experience daily). But it is another who obviously preserves both the church and us. He does this so plainly that we could touch and feel it, if we did not want to believe it. We must leave this to him who is called "who is" and "today." Likewise we will contribute nothing toward the preservation of the the church after our death. He who is called "who is to come" and "forever" will accomplish it.

—Martin Luther,  "Against the Antinomians" (1935)  

—And we're back! So now what do I have to do with it, if God is taking care of everything? Well, I return to John 15 (vv. 1-3 this time). "I am the true vine, and my Father is the vinedresser. Every branch of mine that bears no fruit, he takes away, and every branch that does bear fruit he prunes, that it may bear more fruit. You are already made clean by the word which I have spoken to you." I must bear fruit. What that fruit is for me and what that fruit is for you may look differently, but nevertheless we all must bear fruit, whether we are ordained (priests, bishops, or the Catholicos), or be pruned. Branches that do not bear fruit are pruned. These branches are not entirely cut off, but will bear more fruit.

Bear with me while I provide another agricultural example, this time not from my dad. He taught me about water-stressing pomegranate trees while they are young. The idea is that you diminish the water supply to the plants, forcing their roots to go deeper into the earth in their search for water. Once they are provided ample water again, they are more resilient to drought than trees that have not been stressed. It is time to dig deeper, to extend our roots further in our search for the living water that Christ provides us.

Let us be responsible (told ya I would come back to that) in the truest sense of the word—that is, let us respond to what God has done, is doing, and will do for us with love toward God, our neighbors (= everyone), and ourselves.

Let us pray to the Lord that we may not be found among those who are vile on the day [we will be held] responsible (from the Morning Service of the AC (told ya I would come back to that)) in the truest sense of the word. Put another way: let us respond to what God has done, is doing, and will do for us with love toward God, our neighbors (= everyone), and ourselves. Let us also pray for the strengthening of the Holy Church (հաստատութեան սրբոյ եկեղեցւոյ), for our Catholicos, the hierarchy, and all the faithful, that we may always grow in openness to the work of the Holy Spirit. The call is for all of us to tend the garden. Please ask yourself and pray about these fundamental questions over the next several days or week, "What do I want from the Church that I am currently not receiving?" and "What am I doing for Christ to see that change?"

(This post is a combination of some of my thoughts over the last couple of weeks coupled with an article in Christianity Today (January 2011), "The Enduring Church" by J. P. McNutt.)

---

WILLIAMS BAY MANIFESTO

The world is in an age of revolution, a time of changing and becoming. The Church, if it is to be relevant to the world, must speak of God’s will in terms of today. Christianity is not a religion for the timid, for it takes courage and strength of conviction to resist that which is comfortable, convenient and traditional in favor of God’s will, which may at times be difficult. Christ continually calls His followers to renewal, reform, and revolution.

As the youth of the Armenian Church, we are disturbed by our Church’s refusal to be a part of the twentieth century, to face the urgent and real problems of today, and to seek Christian solutions to them. Poverty, hunger, disease, wars, racial tensions, social discontent and turmoil sear the world around us, and yet our Church concerns itself mainly with erecting costly buildings and monuments and amassing material goods, rationalizing that it is necessary for self- preservation. We want our Church to see beyond its own interests, to share others’ sufferings and problems.

At present, in the mind of many Armenians, the Armenian Church’s primary function is to act as the defender of nationalism, to protect Armenians from assimilation. This is indicated by their fear of reform, for they worry that with change would come a certain loss of identity. On the contrary, we feel that specific reforms would bring increased dedication and enthusiasm, a renewal and rebirth of our Church.

Apathy and spiritual indifference pervade our Church life. Few Church members have that sincere relationship with God which is the basis of Christian living. We, as the youth, are not simply condemning the adults of our Church; we can see the same problems among ourselves. The ACYOA is suffering from an internal malaise; membership has fallen off, only socials and dances are well attended, spiritual growth has come to a complete standstill.

The time has come when we, the youth of the Armenian Church, can no longer in conscience allow ourselves to be used as instruments for the preservation of a Church which is living in the archaic past. We feel we must make known our discontent with the present antiquated and meaningless structures and institutions and our desire to ameliorate the stagnated condition of the Church which is ours. We are told so often that the Church belongs to us; therefore, we have not only the right but the duty to see that our Church relates to the present day, and thus, becomes meaningful to its members. We are committed to action... the watchword is revolution. Our revolutionary commitment and action addresses itself to a radical concern of making Christ live and grow in our Church and members. We are now resolved to speak out and act in accordance with the dictates of our conscience in all areas of life within and without our Church, wherever Christ is being crucified anew.

Presented at the ACYOA General Assembly 

September 2, 1968

Williams Bay, Wisconsin

(The "Manifesto" is also found here.)

Theophany (Appearance of God)

Today, as we celebrate the feast of Theophany in the Armenian Orthodox Church, I thought I would share the translation of this hymn done by Dr. Edward G. Mathews of St. Nersess Armenian Seminary:

A wonderful and great mystery
is revealed on this day!

Shepherds sing with angels;

they announce good news to the world.

A new King is born in the city of Bethlehem;

O sons of men, bless Him,

for He became flesh on our behalf.

He whom heaven and earth cannot contain

is wrapped in swaddling clothes;

not separated from his Father,

He rests in the holy manger.

Today the heavens above rejoice

at this all-illuminating good news,

and all creatures put on the garment of salvation.

Today Christ, the Son of God,

is presented to us in the manger,

and a multitude of fiery beings

come down from heaven to earth.

Today the shepherds

behold the Sun of Righteousness,

and with the angels begin to sing

“Glory to God in the highest!”

From the hymn Խորհուրդ Մեծ ("Great Mystery")