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CHURCH INFORMATION
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PALM SUNDAY
Palm Sunday is the feast of Christ's triumphal entry into Jerusalem, when Christ was hailed by the people as the
Messiah and New King of Israel. As He entered the city on a donkey the people waved branches and cried: "Blessed is He who comes in the name of the Lord!" (Zech. 9:9)
Christ came to Jerusalem in fulfillment of the prophecies and having chosen the way of the Cross, invited the faithful to witness His passion that they might share in His Resurrection.
On this day palms are blessed in church and distributed to the people. Also on Palm Sunday two things are sung:
The Ode: "This day the creatures leap for joy; they bless the Lord and rejoice, Heaven and Earth in company
dance and clap their hands. This day on Mount Zion the nard has spread its fragrance, the rose is aglow with diverse hues, in crimson, red, and violet..."
The Introit: "Rejoice, O Jerusalem, and adorn thy bridal chamber, O Zion, for behold the King Christ, seated on
the new colt, showeth meekness and cometh to enter into thy chamber. And cry aloud, Hosanna, blessed is he that cometh in the name of the Lord, who hath great mercy."
In the service of the Opening of the Doors (now usually done right after the Palm Sunday liturgy), the priest and
people pray for entry once again into God's glorious Kingdom and wait for the church to symbolically open its doors just as Christ, through the raising of Lazarus, opened the doors for the resurrection of humanity.
There was a time when the faithful would actually gather outside the church building and ritually enter. In fact,
in earlier days in Jerusalem, a procession would begin in Bethany and come to stand at the actual gates of the
city. After a service of prayer, chanting, and song, the gates would be opened and the faithful would proceed
to worship. Today, the clergy and congregation kneel before the closed altar curtain and beseech God to "Open the gates of virtue." (Psalm 119)
Selected Scripture Readings
* Isaiah 62:11-12
* Philemon 4:4-7
* Zechariah 9:9-15
* Mark 10:46-11:11
* Matthew 20:29-21:17
+++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++ ARMENIAN CHRISTMAS
Why Armenians Celebrate Christmas on January 6th
BY DR HRATCH TCHILINGIRIAN
The "Armenian Christmas," as it is popularly called, is a culmination of celebrations of events related to Christ's Incarnation. Theophany
or Epiphany (or "Astvadzahaytnoutioun" in Armenian) means "revelation of God," which is the central theme of the Christmas Season
in the Armenian Church. During the "Armenian Christmas" season, the major events that are celebrated are the Nativity of Christ in
Bethlehem and His Baptism in the River Jordan. The day of this major feast in the Armenian Church is January 6th. A ceremony called
'Blessing of Water" is conducted in the Armenian Church to commemorate Christ's Baptism.
It is frequently asked as to why Armenians do not celebrate Christmas on December 25th with the rest of the world. Obviously, the
exact date of Christ's birth has not been recorded in the Gospels, nor is it historically established. However, historically, all Christian
churches celebrated Christ's birth on January 6th until the fourth century. According to Roman Catholic sources, the date was changed
from January 6th to December 25th in order to override a pagan feast dedicated to the birth of the Sun, which was celebrated on
December 25th. At the time, Christians used to continue their observance of these pagan festivities and in order to undermine and
subdue this pagan practice, the church hierarchy designated December 25th as the official date of Christmas, and January 6th as the
feast of Epiphany. However, Armenia was not affected by this change for the simple fact that there were no such pagan practices in
Armenia on that date, and due to the fact that the Armenian Church was not a satellite of the Roman Church, the changes were not
implemented. Thus, remaining faithful to the traditions of their forefathers, Armenians continue to celebrate Christmas on January 6th.
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CHURCH ETIQUETTE
An attitude of reverence and respect forms the foundation of our church manners.
Your entrance into the church should be reverent and gentle.
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One of the devotional practices of the Armenian Church is the beautiful custom of lighting candles. After
lighting a candle you may make the sign of the cross, say a short prayer for youself and your dear ones, then take your place.
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When you take your place bow your head down slightly, make the sign of the cross and say The Lord's Prayer. You are now ready to participate in the service.
You should devote your full attention to the Church Service and personal prayers and never engage in conversation
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The taking of Holy Communion is a fundamental part of worship and you may take Communion on any Sunday. It is not necessary to await a Feast Day such as Christmas or Easter.
If you wish to take Holy Communion, quietly and in an orderly manner take a place in the line and proceed to
the officiating Clergyman. After receiving Communion, turn left or right - proceed to the side aisles and return to you place.
The Communion Service is a most HOLY segment of the Church Service and the congregation must remain silent. If not receiving Communion, one should engage in Holy Prayer in silence.
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If we take our Church Membership seriously, we must go to the church as often as we can. Please try to encourage your children or grand children to take their Christian heritage seriously.
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The Divine Liturgy or Holy Mass is the main service in our church starting 11am. on every Sunday morning, in both St Sarkis and St Yeghiche Armenian Churches.
If you have been delayed, there is no need to feel embarrassed. It is better for you to arrive late than not to attend at all.
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Always keep in mind you are not a spectator, but a participant in the church services.
If you are familiar with the tunes of the hymns sung by the choir, softly join the singing.
Do not sing, however, with the officiating Priest and the Deacons at the Altar.
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Feast of the Assumption of the Holy Mother of God
( Celebrated in the month of August )
In the Bible, there is scant information concerning the details of Mary's life. As a result, the double story of her death and Assumption
some three to fifteen years after the Resurrection has been preserved and passed on more through the Apostolic Traditions of the
Church than on the basis of Scripture. This short paper attempts to link Mary with the Armenian Apostolic Church and its traditions. In
fact, it is on the Sunday closest to the date of 15 August, that the Armenian Church celebrates each year the Feast of the Assumption
of the Mother of God. In the Calendar of the Church, this feast is the fourth of five major ones commemorated, and also happens to be the oldest one dedicated to Mary.
Following the crucifixion of Jesus Christ, the Holy Virgin remained in Jerusalem and lived under the care of St John the Evangelist. For
nearly twelve years, Mary lived by praying, fasting, and often visiting the empty tomb of her Son. During one such visit to the tomb, the
Archangel Gabriel appeared and gave her the news of her imminent assumption to heaven. Mary relayed the news to her relatives and
all Christians, asking them to inter her body in the valley of Kidron / Gethsemane. She also asked the Apostle John to celebrate a
Divine Liturgy, so she may receive Holy Communion one final time. After receiving the sacrament, Mary returned to her room. As the
Apostles prepared to mourn her death, St John asked the Mother of God to leave an image of her face on a board of wood. Mary took
the board, crossed herself and brought it close to her face. Moistening the board with her tears, she asked God that people would be
cured from disease. As the Apostles surrounded Mary, an inexpressible light appeared and the Son of God along with the angels of heaven appeared in the room. Seeing Christ, Mary died.
St Bartholomew, one of the twelve apostles known also as the Son of Talmai and later martyr, was absent and did not participate in
Mary's burial service. Upon his return to Jerusalem, he wished to see her for the last time. Further to his request, the apostles opened
the tomb, yet they did not find Mary's remains. According to His promise, Jesus Christ had delivered His mother to His heavenly kingdom.
The apostles gave the board to St Bartholomew for consolation. According to the historiographer Moses of Khoren (Movses Khorenatsi, 5th
century), St Bartholomew brought the board to Armenia. It was kept in the Province of Andzav, in a location called Darbnots. A church was built on the site, and a convent opened there later, in Mary's honour.
The Armenian Church has a deep and abiding respect for Mary. Special emphasis is placed on her being a mother, as much as on her
honesty, her unique spirit of humility, her virtuous behaviour and her unselfish dedication. It is a feast that is of special importance to all
those sons and daughters who value the immeasurable affection their mothers hold for them, and the efforts that mothers deploy to preserve the sacredness of the family unit.
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THE FEAST OF THE HOLY CROSS OF VARAG
(celebrated in September ) 
This is the fourth Feast of the Armenian Church dedicated to the Holy Cross. In spite of the other three, which are common to all
ancient Churches, this Feast is common only to the Armenian Church and based on a beautiful tradition.
The Feast of the Holy Cross of Varag is the celebration of the piece of ourLord¹s Cross discovered on Mount Varag near Van, Armenia,
where it was concealed by Saint Hripsime, the nun, who hid this holy relic from her persecutors.
Tradition says that an Armenian hermit by the name of Todik saw a vision of a church with 12 pillars on the top of Mount Varag. In the
centre of the pillars there was a cross radiating light all round it. This luminous vision descended and stood over the altar of the
monastery of Varag, hence the name, the Cross of Varag. It was discovered about 650 AD. Catholicos Nerses III the Builder, came to
Varag and verified the authenticity and historical details of the relic and proclaimed the nearest Sunday to September 28th to be the Feast of the Holy Cross of Varag.
To this day, our Church celebrates this Feast which falls on the second Sunday after the Feast of the Exaltation of the Holy Cross.
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FEAST OF THE EXALTATION OF
THE HOLY CROSS
(Celebrated in the month of September)
For the word of the cross is folly to those who are perishing.
But to us who are being saved, it is the power of God.
(1 Corinthians 1:18)
Every autumn, the Armenian Church celebrates the Exaltation of the Holy Cross - one of the five major feasts of the Church, and the most important of the four feasts of the Holy Cross.
The passage above, written by St. Paul in his First Letter to the Corinthians, shows that even from the time of the Apostles, the Holy Cross was recognized as the symbol of salvation for all Christians.
The Exaltation, known as Khachverats in Armenian, is connected with several historical events, each of which involves the "raising up" or glorification of the cross.
An early tradition identifies St. James, the brother of the Lord - one of Jesus' 12 Apostles and the first bishop of Jerusalem - as the first to exalt a cross.
Taking in hand a likeness (or perhaps an actual piece) of the original cross of the Crucifixion, St. James elevated it before the people, and venerated it as a symbol of 'the power of God', praying:
"We prostrate ourselves before your cross, O Christ". Those very words in Armenian - "Khachi ko, Krisdos, yergirbakanemk" - are still repeated in our church services.
Traditional History:
The Exaltation of the Holy Cross is the major feast celebrated in honour of the Holy Cross. Other Christian Churches, such as the
Roman Catholic Church and Orthodox Churches commemorate this feast on September 14th. In the Armenian Church this feast is
celebrated on the closest Sunday to the 14th making it variable between September 11-17. It is one of 5 Tabernacle (Major) Feasts of the Armenian Church which are called "Taghavar Toner".
The Feast of Exaltation is based on 3 glorious historical events. According to the Tradition, the Holy Cross was ceremoniously
elevated on three occasions before the faithful for veneration. The First Bishop of Jerusalem, St. James the Apostle, elevated a cross, blessing the faithful and according to tradition sang for the first time, "
We bow before thy Cross, O Christ...".
The second occasion when the Holy Cross was elevated ceremoniously before the faithful for veneration was when it was
"discovered" by Queen Helena, mother of Emperor Constantine, in 326.
According to ecclesiastical chronicles, an informed Jew from Jerusalem by the name of Juda was forced to disclose the place where
the Cross was buried. Three crosses were found, one of them being our Lord's, the others belonging to the two criminals crucified with
Him. In order to authenticate the true Cross, the body of a youth who had recently died was placed on each. When he was placed on
the third Cross he was resurrected and thus the true and Holy Cross was discovered. At that time, Bishop Cyril, Patriarch of
Jerusalem, elevated the Holy Cross before the faithful who, having witnessed the miracle, were awe-inspired and venerated it. The commemoration of this historical event is celebrated in October at the Feast of
Discovery of the Holy Cross.
Finally, the third and most auspicious occasion on which the Holy Cross was elevated and venerated was upon its return from
captivity. In 610 King Khosrov of Persia waged war against Emperor Heracle of Byzantium, conquered Jerusalem, and took the Holy
Cross into captivity to Persia in 614 AD. Heracle regrouped and went against Persians again. At that time the general of the Armenian troops was Mzhezh Gnouni
who also gathered troops from Armenia and participated at the war. Khosrov suffered a great defeat and
eventually the Holy Cross was returned to the Christians in 629. Its ceremonious journey from Persia to Armenia, from Armenia to
Constantinople and finally back to Jerusalem was extremely emotion-evoking. It was elevated constantly along the way for the spiritual
comfort of the faithful and everywhere it became a symbol of pious worship. It was this occasion which gave reason for the Feast of the Exaltation.
In our Church, the Feast of Exaltation of the Holy Cross takes place with great ceremony and includes the ritual of the Procession and
blessing of the four Corners of the Earth which is performed that day. It is most likely that this particular ritual reflects the deep feeling
and emotion aroused in Armenia when the Holy Cross was elevated and brought through on its return to Jerusalem from Persian captivity
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