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.)
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| Is the AC as a museum (merely a structure preserving what once was) . . . |
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.
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.—Pope John XXIII (1881-1963), regarding the Church.
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.
. . . or a blooming garden full of life?
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.——Jn 15:4f.
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)
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.
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
