New Year's Resolution/Wish for 2007: Prayer

Published December 30, 2006

IN THEORY

New Year's Resolution/Wish for 2007

Q:

What's your New Year's resolution/wish for 2007?

A:

If anything, I wish for more prayer in my life. It seems like everything is progressing in fast motion these days. It's hard to believe that we're seven years into the new century. (Seems like yesterday that we were cautiously anticipating Y2K?) And life has become very cluttered with "stuff" to do. Multi-tasking has become the norm rather than the exception to the day's activities.

Prayer is a means of focusing, of prioritizing and then attacking life head-on. It's an incredible tool which is so underrated, perhaps because it is misconstrued as a conversation with God rather than a multidimensional exchange of thought and energy. Jesus teaches that our prayers should not only be conversations with the Divine but also with ourselves. In fact, one of the Orthodox teachings on prayer emphasizes Christ's caution to not heap "empty phrases... for your Father knows what you need before you ask him." (Matthew 6.7-8) Clearly, if God knows our needs, then the purpose of prayer is for us - ourselves - to recognize what is important in life. Once we prioritize, then we are able to efficiently deal with what life throws at us.

On the eve of 2007, it is disheartening to note the many problems facing our world and our society. We enter the New Year with war, poverty and disease all around us. It is overwhelming. And so my wish for 2007 is that we pray, realizing that prayer should awaken our sense of responsibility toward the world we live in.

FATHER VAZKEN MOVSESIAN
Armenian Church
In His Shoes Mission

Remembering the Meaning of Christmas

Published December 16, 2006 IN THEORY Remembering the Meaning of Christmas Q: With the holidays upon us, do you find yourselves getting caught up in the frenzy over shopping and gifts and all the related hustle and bustle? How do you deal with it, and do you worry that the true messages of the season get lost? A: A quick look around the world will point to the lost message of Christmas. It's difficult to imagine war in Iraq, genocide in Darfur or just plain intolerance toward our neighbors if the message was taken seriously. In our own backyard, would we be consumed with petty politics, rather than showing concern for the health and education of our children, if the message of Christmas was more than the decorations at the Galleria? Yet, the fundamental message of Christmas is that of hope. It's a trust and faith in tomorrow, beyond our understanding. That is the promise of the Christ child: that God continues to nurture and save us, despite ourselves. At our parish, St. Peter, we challenge our congregation to celebrate the birth of Christ by giving him the gifts he requests. We find his shopping list in Luke 14:12-14: "Give to those," Jesus says, "the poor and suffering - those who have no means of paying you back." It is a simple way to emphasize the message of Christmas. Furthermore, as Armenians we celebrate the Nativity on Jan. 6. Because we have a double Christmas, we have made it a policy at our church to acknowledge and live the Christmas message all year round. The celebration of "Love being born" is not confined to a date, but it is a way of life. We established the "In His Shoes Mission," which provides a constant challenge for members to rise from their humanity and live the Christmas message all year long. By walking in the shoes of others, we acknowledge and realize that it is up to us to work for a better tomorrow. Therein, we tie ourselves to the message of hope that is Christmas. FATHER VAZKEN MOVSESIAN Armenian Church In His Shoes Mission

Nativity Story: Learning from Mary

Published December 2, 2006 IN THEORY Nativity Story: Learning from Mary Q: A new movie, "The Nativity Story," puts a new spotlight on the life of Jesus' mother, Mary. It even reportedly has Protestants using the movie to talk more about Mary -- discussion that has reportedly in the past gone by the wayside in some religious circles. What can we learn from Mary? Has she been ignored? A: In the Armenian Orthodox tradition we refer to St. Mary as "Asdvadzadzin" which literally means the "Bearer of God." It is akin to the Greek word, "Theotokos" which is her title in the Orthodox Christian world. She has a unique position among the saints, because from her Love is born. St. Mary's message is simple, yet difficult. At a time when women were not much more than property, when the punishment for pre-marital pregnancy was capital (usually by stoning), Mary answers the call to give birth to the Christ child by saying, "Let it be to me, according to your word." (Luke 2) This 'yes' is unique in all of history, because in it we find humility, sacrifice and submission to God's will. In a word, St. Mary's "yes" is the articulation of Love. As a result, Love was born from her. Today, St. Mary's example must challenge all of us. We are called to give "birth to love" everyday, in our relationships and our lives. The consequences are sometimes just as difficult as those faced by the Holy Virgin. Saying 'yes' to God means dropping the ego and humbling ourselves. It means sacrificing for others, rather than holding on to selfish desires. It involves nurturing love within us so that it can be born of our actions. Hers is a formula for peace. Hers is a birthplace for love. FATHER VAZKEN MOVSESIAN Armenian Church In His Shoes Mission

Public vs. Private Education

Published November 18, 2006 - Glendale News Press - Los Angeles Time

IN THEORY

Public vs. Private Education

Q:

Jews and Catholics are reportedly calling for government policies and funding that would allow parents to send their children to private schools with the aid of public funds. The idea is to help parents meet the high cost of religious schools. Critics say vouchers take money away from public schools and funnel it to private religious schools, unfairly. What do you think? Should the government money go to such a cause?

A:

I approach the issue of public vs. private education from a different perspective because most of my work is with families and students that are confounded by the public school system. I have also administered a parochial day school, and know that there are trade-offs for the 'luxury' of private education.

But as a priest, I hope to add a religious dimension to this debate, which goes beyond a mere exercise in funding parochial agendas. Private schools and the debate over vouchers are an indictment of the failings of public schools. This becomes more apparent as more and more parents opt for parochial education for their children, not on dogmatic grounds as much as on quality of education and safety issues.

The fundamental philosophy of education should be to pass along knowledge to subsequent generations, to form the building blocks to tomorrow's society. But what good is building society only to have it toppled by misdirected political motives? Vouchers do not take away money from education, rather it is the massive budgets for destruction and war that devastate our classrooms and even greater, prevent us from dreaming of a better tomorrow.

We need to be talking about our direction as a society. This is not a discussion of private vs. public education. Instead, it's about prioritizing the challenge to provide the best education for everyone. We have the money to do this, vouchers or not. We need to rework our budgets so that spending is off-balance in favor of the classroom rather than military growth. Investing in our children will bring a much better and a higher yield than investing in the destruction of foreign governments and lands. Our military spending is no longer confined under "defense" and so, let us be honest and talk about the best offensive strategy for our country. I believe we can find it in educating our children so that they dream of better tomorrows for us, our society and our world.

FATHER VAZKEN MOVSESIAN
Armenian Church
In His Shoes Mission

Chaplains and Religious Liberty

Published October 21, 2006 - Glendale News Press - Los Angeles Time

IN THEORY

Chaplains and Religious Liberty

Q:

Secretary of the Navy Donald C. Winter reportedly issued instructions to Navy chaplains earlier this year that religious portions of events such as graduations or command changes should be "nonsectarian in nature" and that chaplains must "be willing to function in a pluralistic environment." The instructions have prompted a debate about whether a chaplain's ability to express his or her faith is justified in a secular setting and whether phrases such as "praying in Jesus' name" during an invocation could offend the ranks.The move has concerned members of Congress and evangelicals, who say that any restriction on religious liberty restricts their freedom of religion. They propose legislation that would allows chaplains to practice their faith, even in nonsectarian settings. What do you think? Do you think there should be such legislation? Or do you think the Navy secretary's direction was warranted?

A:

You can't have a "religious" portion to an event that is "nonsectarian." This violates definitions.

You certainly can ask a chaplain to be considerate of the various traditions present at an event, but all prayers conjure sectarian images.

Everyone has a unique set of beliefs. Religion is the expression of those beliefs. Even atheism involves a set of beliefs, if not in anything, at least in the self that is able to contemplate these thoughts. A chaplain is a person who represents a particular tradition with a unique set of instructions for expression.

Unfortunately, at many of public events, prayers and invocations are ceremonial and lack any depth or meaning. They are meant to showcase a particular allegiance by a politician or to appease a certain constituency. And in so doing, inevitably, someone is offended.

A true prayer cannot be offensive because it talks to the depths of the human experience. It conjures images of attainable dreams, such as peace and justice. It crosses all boundaries, sectarian, secular and denominational.

FR. VAZKEN MOVSESIAN
Armenian Church
In His Shoes Mission

Jesus Camp: Teaching Truth or Extremism

Published October 7, 2006 IN THEORY Jesus Camp: Teaching Truth or Extremism Q: Pope Benedict last week visited Veronica's Veil, which some Christians say was used to wipe the blood and sweat off of Jesus' face on his way to his crucifixion. It was a pope's first visit to the shrine in Manoppello, Italy, where the veil is said to bear the true likeness of Christ's face — a likeness that reportedly resembles the likeness on the Shroud of Turin. The pope stopped short of endorsing the image as that of Christ.But do you believe this likeness and others, like the shroud, are true depictions of Christ? What are your thoughts on what Christ looked like? A: When discussing "Jesus Camp," the word "zealous" comes to mind. It's a word derived from a first-century Jewish sect known as the "Zealots," a group formed in reaction to the occupation of the land of Israel and eventually led the revolt against Rome (66-70 AD). The Zealots could not accept their land being ruled by any principle other than the authority of God. At least one of Jesus' disciples, Simon, was a member of the Zealots. I suspect that Pastor Becky Fischer, her group and the countless other denominations that align themselves with her teachings, understand the United States being "occupied" and ruled by principles that are in conflict with God's commandments. And here lies the problem, because you can only approach such an idea subjectively. How dare we answer the question, what is the will of God? To teach a six-day-creation? That the war in Iraq is justified? That homelessness is acceptable in every major city? Secondly, I need to comment on the target audience of the "Jesus Camp." Children don't need religion. They need faith. They need to believe in hope and love. As so called "mature" people, we need to offer our children stability, not chaos. What amazes me the most is our audacity to teach young children about religion. Have we created a good enough world that we're ready to pass along the systems by which we've arrived here? Or do we need to pause and pay heed to the words of Jesus: "Let the little children come to me, for to such belong the Kingdom of God" (Matthew 19). Our children can teach us a thing or two about life that we've forgotten. I would like to attend a "Jesus Camp" run by the children who can teach us what comes so naturally to them. Things such as, forgiving and forgetting just a short while after they have been hurt, or noticing small miracles such as a frog jumping. Mostly, they can teach us to trust and depend on each other — building the community — something which is the basis of all true religion. FATHER VAZKEN MOVSESIAN Armenian Church In His Shoes Mission

Governor divests California fromt he Sudan

Published in Glendale Newspress and Burbank Leader during the week of September 25, 2006 http://www.glendalenewspress.com/articles/2006/09/26/politics/gnp-governor26.prt Politics Governor visits the area, signs two bills Schwarzenegger lashes out at Sudan, signs legislation that will end government investment there. By Chris Wiebe BURBANK AIRPORT DISTRICT — Gov. Arnold Schwarzenegger visited the Hilton Burbank Airport and Convention Center on Monday to sign two pieces of legislation intended to put pressure on leaders in Sudan to halt government-sponsored genocide in the Darfur region. The first law, Assembly Bill 2941, will prohibit the state's pension programs — the California Public Employees Retirement System and the State Teachers Retirement System — from making investments in corporations with business ties to Sudan. "This is an action that says we do not cooperate with them in the horrors of Darfur," he said. "We will not pay for it; we will not support it and we will not enable it." The second piece of legislation, Assembly Bill 2179, provides legal safeguards for the University of California against potential liability issues that could stem from state divestiture of funds from companies with interests in Sudan, he said. Joining Schwarzenegger for the bill-signing ceremony on Monday were former U.S. Secretary of State George Shultz, celebrity activists Don Cheadle and George Clooney and Assemblymen Tim Leslie and Paul Koretz, who wrote the bills. Also in attendance was Father Vazken Movsesian, a parish priest at St. Peter Armenian Church in Glendale and director of In His Shoes Ministries, which lobbied heavily for the legislation, raising money and collecting petition signatures. "It's our way of saying that we're walking in the shoes of the people of Darfur, just as we've gone through our own genocide," Movsesian said. "It's sending a loud, clear signal that genocide will not be tolerated in the modern world. The one weapon that we have is money. It costs money to run a genocide and by California — the world's fifth-largest economy — divesting from Sudan, it's sending a signal that if you continue it, you're out of money. Without picking up any guns, without killing anybody, we're making a difference." The Sudanese genocide, which began in 2003, has resulted in the death of hundreds of thousands of men, women and children and left millions homeless, Schwarzenegger said. "No one is being spared, and even if the violence would stop today, the country would still have deep scars for many generations to come," he said. The governor also signed a bill on Monday that permits California residents affected by the Armenian Genocide to pursue legal challenges against financial institutions that withhold deposited or looted assets, extending the statute of limitations to Dec. 31, 2016. Schwarzenegger has signed Armenian Genocide Commemoration bills every year since he took office in 2003.

Clergy Recruitment on the Decline

Published September 23, 2006 - Glendale News Press - Los Angeles Time IN THEORY Clergy Recruitment on the Decline Q: The percentage of new clergy younger than 35, across mainline denominations, including Prodestant and Catholic, is reportedly dropping, according to a recent study by the Lewis Center for Leadership at Wesley Theological Seminary. Are you seeing a drop in your faith? If so, what do you think is driving it? Are you concerned? A: The Armenian Church suffers a tremendous clergy shortage. Before the Armenian Genocide (pre-1915) the ratio of clergy to souls was 1:140. The Turkish plan of Genocide began with an assault directly on the church. The seventy years of Soviet atheism that followed prevented a few generations of priests from rising. Today the ratio of clergy to laity stands at 1:25,000. Among the youth today, I am witnessing a new sense of commitment to higher ideals and a romantic view of serving the collective. I believe this is a direct reaction to the events in the world, including the war, the violence that is all around them and intolerance by the fanatic religious minorities. I don't believe, however, that their passion will translate into service through the Church. Inherent in the problem of attracting youth to church vocations, is the very structure of the church. It is perceived as an institution that has failed in bringing the message of love, charity, tolerance, ecology and peace to the world. Have we forgotten the lesson we learned from the Da Vinci code, just a few months ago? People are ready to believe in cover-ups and covert activity, because the goals of the institution are not being achieved, that is, we have a world where religion fuels hatred, bigotry and ultimately, wars. This is diametrically opposed to the message that Jesus brought to the world through his teaching and his example. The challenge for the church is to translate youthful idealism and romantic activism into a career of service to people. The church has all the elements necessary for youth to find a home and a vocation. It is the guardian of faith, hope and love. I believe if youth can see church leadership living these virtues and not merely preserving them, they will be inclined to dedicate their lives to this calling. Fr. Vazken Movsesian Armenian Church In His Shoes Ministries

What Jesus looks like

Published September 8, 2006 IN THEORY What Jesus looks like Q: Pope Benedict last week visited Veronica's Veil, which some Christians say was used to wipe the blood and sweat off of Jesus' face on his way to his crucifixion. It was a pope's first visit to the shrine in Manoppello, Italy, where the veil is said to bear the true likeness of Christ's face — a likeness that reportedly resembles the likeness on the Shroud of Turin. The pope stopped short of endorsing the image as that of Christ.But do you believe this likeness and others, like the shroud, are true depictions of Christ? What are your thoughts on what Christ looked like? A: Jesus had long hair, a beard and eyes that pulled you in. He had soft but strong features; handsome but not seductive and he donned a perpetual look of contentment. At least, that's how Hollywood has presented him to us and that Jesus has found his way into many of our churches. A quick glance at the ethnic churches will paint a bit different picture. In our Armenian Church, his eyebrows and beard may be a bit more pronounced. In the African church his coloring is much darker, just as he's much fairer on the walls of a Russian church. And the beauty of all the art is that each of these depictions is an exact rendering of Jesus. According to our faith, Jesus is God personified, that is, Love incarnate. Love does not have a face, but a heart. It is in the expressions of the heart, through helping, caring, healing and living that we witness God. And that is what Jesus looks like. For 2,000 years, people have been picking up cloths, veils and other objects trying to identify the Christ. And I imagine the search for a connection to the historical Jesus will continue. The real search begins by looking within and seeing the image of Christ etched on our hearts waiting to be released in our love and care for others. FATHER VAZKEN MOVSESIAN Armenian Church In His Shoes Ministries

Madonna: Confessing or Crucified

Published August 26, 2006 IN THEORY Madonna: Confessing or Crucified Q: In her "Confessions" tour, pop star Madonna reportedly appears "crucified" on a mirrored cross that rises from the stage during her show as she sings "Live to Tell," while a video counter counts to 12 million, the number of AIDS orphans in Africa. Clergy and church leaders are criticizing the crucifixion scene as blasphemy. Madonna's representatives reportedly say she didn't mean to offend the church, but is instead meant to convey the idea of Jesus embracing the plight of AIDS patients. A: The only thing that Madonna should be "confessing" is her love for center stage and the financial rewards that come with the position. The only thing the Church should absolve itself for is playing into her game. Her show is not about the 12 million AIDS victims, and it cheapens the cause to believe it to be. AIDS is an epidemic which needs immediate attention from people, institutions and governments. I believe there are many organizations - churches included - that are on the center stage of the battle today. Of course it's not enough, but it will never be enough. When kind-hearted people accuse of Madonna of blasphemy, its not because she's climbing a cross. The blas We have to break from the idea that these entertainers who are making millions of dollars off of themes that are exhausted and exhausting FATHER VAZKEN MOVSESIAN Armenian Church In His Shoes Ministries

An Enhancement or An Abasement?

IN THEORY

An Enhancement or An Abasement?

Q: Lots of stuff is sold these days in the name of religion — everything from perfume to golf balls in a multi-billion-dollar retail market. Most of it reportedly is sold by believers to believers. But the effect, according to some, is to prompt some believers to withdraw from reality instead of engaging it, as Christ wanted. Do you have concerns about such commercialization of religion? Is there a point where such marketing becomes counterproductive?

A: I suspect that much of this market is created by well-intentioned souls.

Unfortunately, even the best of intentions succumb to the all-powerful profit-making motive. Let's not forget how the Christmas season began, and its current manifestation as the vital boom to our economy.

There is only one item Jesus Christ "endorsed." It is the cross. Not the kind you wear on a chain or the one manufactured of precious medals (or plastic for that matter). Jesus says, "If anyone would come after me, he must deny himself and take up his cross and follow me."

The Christian church could do well to market this sense of sacrifice. We try to do so in the Armenian Church. For instance, on Aug. 13 the Armenian Church celebrated the feast of the Assumption of St. Mary. On this occasion, we bless grapes. The faithful congregants bring the first fruits of their labor as an offering to the church. Grapes become the symbol of giving our very best to God and therefore to others.

Sure, we can easily box, bag and market these items, but we miss the point of sacrifice, which is so needed in the world today.

FR. VAZKEN MOVSESIAN
Armenian Church
In His Shoes Ministry

Conflicts in Conscience

Published July 30, 2006 - Glendale News Press - Los Angeles Time

IN THEORY

Conflicts in Conscience

Q: All around the nation, there have been reported instances of health workers refusing to provide services and products to patients because providers feel the patients' care needs violate their beliefs. In Chicago, an ambulance driver reportedly refused to transport a patient for an abortion. In Texas, a pharmacist reportedly refused a morning-after pill to a rape victim.

The clashes have led to lawsuits and political conflicts over religious freedom and patients' rights.

At federal and state levels, lawmakers are reportedly considering laws requiring workers to provide the care or to protect them from punishment if they don't.

Where do you stand? Should workers have the right to refuse such care if their conscience says so? Or, should they be compelled to provide care regardless?

A: When a law or a rule, whether imposed by a government or by an employer, violates our own standards of goodness, we have a right to protest that law.

In fact, it was by protest that our country got its start and we therefore place a very high value on this means of voicing conscience.

But the right to protest comes with a caveat, namely, that we need to accept the consequences to our actions. And so if a pharmacist refuses to dispense medication based on her/his particular beliefs, he/she must deal with the consequences of that protest-action, which may be a loss of employment.

While government protects our right to protest, it should not protect us from the consequences.

Without consequences, the protest does not have value.

Personally, I believe that we not only have a right, but also a responsibility to protest those things which violate our values and beliefs. For instance, if a particular movie violates your sense of goodness, don't see it. The consequence of this protest is minimal: you may be out of the loop at the water cooler. On a larger scale, if your company is engaging in activity you deem immoral, refrain from doing that work.

The consequence may be a loss of your job, but you will be at peace with your inner being.

While this may not seem doable in a society that is based on material wealth, the ramifications are much greater than they appear. As a pastor of 25 years, I will vouch that those who are at peace with themselves are much more productive members of society and therefore are in high demand.

In other words jobs come and go, but your conscience is yours forever.

So long as we are willing to accept the consequences for our actions, we are paying the price to exercise our conscience through protest.

FATHER VAZKEN MOVSESIAN

Armenian Church

Glendale

Sustaining humanity

Published July 15, 2006

IN THEORY

Sustaining humanity

Q:

Yahoo.com has offered opportunities for celebrities to ask questions to Yahoo users. Renowned astrophysicist Stephen Hawking has reportedly chimed in with a question -- "In a world that is in chaos politically, socially and environmentally, how can the human race sustain itself?" Hawking has reportedly said that the ability for humans to continue living depends on our ability to colonize away from Earth as the planet is increasingly threatened by disaster. From a faith perspective, what do you think human's must do to sustain the human race?

A:

St. Nektarios reminds us, "Seek God in your heart, not outside it." In the same vein we can say that the answers to humanity's problems are no farther than ourselves, and certainly not beyond the reach of our planet. We have created this mess, now we must clean it up.

Unless we deal with the fundamental issues which have plagued humankind since our earliest days, we will only carry the same "disease" to other worlds. Yes, I'm talking about the big seven: pride, greed, lust, envy, anger, laziness and gluttony. Poverty and war are only outward signs of these inner expressions.

As people of faith, we have the tools necessary to bring down these killers of humanity and it begins as easily as defining love as a place where pride, greed, lust, envy, anger, laziness and gluttony cannot exist. If we begin with love, we can feed the world, end the wars and find solutions to even ourselves. It sounds simplistic, because it is. We have complicated the world with possessions, boundaries and even religion. Why would we want to take these excesses to another planet, if given a chance to start anew? The opportunities for new beginnings are here. If people of faith can focus on spreading love, we will be propelled light-years ahead of ourselves.

Fr. Vazken Movsesian

Armenian Church Youth Ministries

An environment of understanding

Published June 24, 2006 - Glendale News Press - Los Angeles Time

IN THEORY

An environment of understanding

Q: Bill Clinton on Thursday praised evangelical Christians for signing "Climate Change: An Evangelical Call to Action," a statement that defines care of the environment as a Christian value. Do you agree that care of the environment is a religious imperative? And how can faith play a role in maintaining a healthy environment?

A: Without a doubt the care of our environment and our planet should be a top concern for all people of faith. The earth is the common denominator for all traditions because it is tangible and yet very sacred. From the tiniest seedling to the largest mountain, all of nature reflects the splendor of God.

Armenians have had the added responsibility of being custodians of the sacred lands known as the "Cradle of Civilization." In Genesis 2:10 the location of the Garden of Eden is mapped in Armenia. Following the account of the Flood in Genesis 8, life begins in Armenia a second time when Noah exits on the Mountains of Ararat.

If we treat all life as a gift from God then we understand ourselves as the trusted custodian of this earth.

I refer to a Native American proverb to remind us of our sacred duty to the earth. The saying is, "We do not inherit the earth from our parents. We borrow it from our children." Seen in this light, the emphasis has changed, we are not the recipients of this treasure, merely the custodians.

We have a duty and a responsibility to transfer this treasure in tact to generations to come.

FATHER VAZKEN MOVSESIAN

Armenian Church

Glendale

Morality of Genocide Non-Recognition?

Published April 29, 2006

IN THEORY

Morality of Genocide Non-Recognition?

Q: We are coming off of a week in which Armenians and Jews remember the genocide of their ancestors. Yet, in the case of the Armenian Genocide, the American government has not recognized it officially. Does the government have a moral responsibility to officially recognize this part of history? If so, is such recognition important from a religious point of view?

A: Morality is not the prime motivator for governments. Arguably, politics precludes moral responsibility. And certainly, moral responsibility will always get sent to the back burner while political agendas brew.

The Armenian Genocide is not up for debate. It doesn't need any more proof.

The extermination of the Armenian people was systematically orchestrated by the Turkish government. The press, the New York Times in particular, wrote about it. Visitors in Turkey, including the U.S. Ambassador Henry Morgenthau, witnessed it. And the bones, remains and spirits of 1.5 million Armenian souls lay as a testament to it.

Recognition does not validate the event. Recognition gives people an opportunity to express their humanity in the face of grave tragedy. In this respect it behooves every religious body to recognize the tragedy of others.

By doing so, they elevate their congregation to new heights. By recognizing the tragedy of others we begin to understand, we accept, we learn, we grow.

Recognition brings harmony among people. It lays the foundation to lasting peace.

FATHER VAZKEN MOVSESIAN

Armenian Church

Youth Ministries

Judas gospel: Rewriting history?

IN THEORY

Judas gospel: Rewriting history?

Q: Many biblical scholars are hailing the unveiling of a long-lost copy of the Gospel of Judas. They say the text gives an insight into a period of history when there were differing versions of the story of Jesus. In fact, they say the text puts Judas in a more positive light than what the Bible portrays, suggesting that Jesus gave Judas special, elevated status among the disciples. How significant is this find, in your opinions?

A: Let's imagine I wrote a story about the assassination of Abraham Lincoln, which took place about 150 years ago. And let's say, in order to give credence to a particular viewpoint regarding the Confederacy and my personal agenda, I embellished the story with transcripts of a conversation between Lincoln and the murderer, John Wilkes Booth. Most historians and Civil War scholars would be quick to reject my thesis and dismiss my writing as fiction.

Now fast-forward 2,000 years and imagine someone finding a hard drive and after painstakingly cleaning the disk surfaces, they assemble portions of my story. Now, I ask, how accurate would it be to base the history of the United States of America on that story?

It's extremely important to put this find in perspective. You can't give the Gospel of Judas the same weight as the traditional four Gospels when defining Christianity. However, the Gospel of Judas gives us a chance to look back in time at the concerns of the early Christian communities. The character of Judas has always provoked speculation and wonder because of fundamental issues between free will and determinism.

From the Christian perspective, we are free to choose between good and evil, as did Judas. It is for this reason that we reject fatalism -- that evil is inescapable -- and we work and struggle for the good and peace. It is for this reason we believe in a resurrection beyond all the crucifixions in life. Happy Easter!

FATHER VAZKEN MOVSESIAN

Armenian Church

Youth Ministries

Having Faith In Music

Published April 1, 2006 IN THEORY Having Faith In Music Q: FaithJam '06, part of a nine-day Passover celebration in the Los Angeles Jewish community, is scheduled to bring together various faiths through music and culture. Stage performances will be mixed with religious dialogue with a goal of emphasizing the beauty of diverse faiths. How important is music in your own faiths and congregations, and does it matter who is listening? That is, if you have music, do you cater it -- the way it's performed, the styles -- to various tastes of your parishioners? A: In the Armenian Church, music is at the core of the religious worship experience; our entire liturgy is sung and chanted. The music of the church stems from the minds and hearts of individuals who have been touched by faith. At our parish, it is not so important who is listening as much as who is singing. As an Orthodox Church with apostolic roots, it is important for me that our worship resonates in the ambience of the early church, where there was no choir and everyone would sing. Where participants ask not what am I getting out of the church, but what am I putting into to the collective experience? Many times, we even challenge our youth to create their own liturgy and the result is literally soul-stirring and even healing. Over the course of the last century the liturgy of the Armenian Church has become overly ritualized. As a result, the role of most worshippers has diminished from participant to observer. Without proper context, what once were extreme reaches into the depths of the soul have effortlessly been lost as the fading relics of an ancient museum. Our biggest challenge as an institution is to provide context and meaning, otherwise our songs are empty mantra. Our music must be more than pleasure to the ears. It requires a contribution and participation from the congregant -- giving something back to the Maker. FATHER VAZKEN MOVSESIAN Armenian Church Youth Ministries

IRS Warning - Does it work both ways?

IN THEORY

IRS Warning - Does it work both ways?

Q: The IRS is warning churches and charities to stay clear of political messages when communicationg with congregations, and is stepping up its enforcement efforts. The IRS prohibits religious organizations from intervening directly or indirectly with political campaigns, if those organizations are to receive tax-exempt status. Do you agree with the law? Where do you draw the line between what is a political issue, which a religious organization should speak out on, and where it shouldn't?

A: It's interesting that this topic should come to forum this week, especially considering that right here in Glendale, the Mayor's "Prayer" Breakfast takes place with a keynote by Kenneth Starr. Now here's an interesting partnering of politics and religion.

So, on the one hand, the law mandates that churches should not engage in political campaigns, but on the other hand, political agendas can be hidden beneath the cloak of religiosity? Let's not fool ourselves, there's more to this than taxation. It would be nice if this could be debated objectively, but I doubt it will be any time in the near future.

FATHER VAZKEN MOVSESIAN

Armenian Church

Youth Ministries

Note: This response was submitted but for obvious reasons was was not published.

Applying death-penalty protocol to minors' cases

Published March 11, 200 - Glendale News-Press IN THEORY Applying death-penalty protocol to minors' cases Q: Do you agree with last week's Supreme Court decision declaring that it was unconstitutional to execute a person younger than 18 when the crime was committed? How does this jibe, or not, with the biblical reference in Exodus, an " ... eye for an eye, tooth for tooth ... "? A: Let's leave the constitutionality of the decision to the court and as religious leaders address the issue of a society that is willing to kill children. Life, as small and insignificant as it may seem to some, is a miracle and precious nevertheless. On religious grounds, there are no arguments for the death penalty, neither for children nor for adults. The Supreme Court's decision is the first step in many to abolish capital punishment. As a religious community, we must use this court decision to address the bigger issues in our society. Why should children be in court in the first place? Why are children committing these heinous crimes and resorting to violence? And more importantly, once analyzed, find means of rectification. In our own backyard, youth violence is certainly a hot topic. Yet with a majority of the school board up for election in less than a month, are we looking into ethnic tensions and truancy in our schools? It seems as if the vote will be decided on what color and how many signs a candidate can slap across a gas station entrance rather than what a candidate can do to improve the system and thereby the quality of life for our children. Do we understand that the only way to prevent future children from facing death -- whether by gunshot on the street, by a dropped bomb in war, or by lethal injection in prison -- must begin with our conscious decision to promote and propagate love? The churches, temples, synagogues and all faith centers have the ultimate answer for the death penalty. It's called love and compassion. It comes freely from the creator, and we are asked to share it, especially with our children. FATHER VAZKEN MOVSESIAN St. Peter Armenian Church & Youth Ministries' Center

Looking for new ways to practice faith

Published March 4, 2006

IN THEORY

Looking for new ways to practice faith

Q: A coalition of Jewish and Christian leaders has convened meetings in March to discuss common ways to meet challenges of revitalizing spiritual communities. The project, put together by the groups Synagogue 3000 and Congregations of Intentional Practice seeks new ways of living faith within congregations. Underlying the discussions is a belief that believers in traditional faiths are looking for new ways to practice it. Synagogue 3000, for instance, has sought out advice from Rick Warren, author of "The Purpose Driven Drive," on ways to revitalize Jewish worship.

Is there a need in religious communities to fuse traditional faith with more "modern" forms of worship? And are there things to learn from other faiths that can help? Have you found this to be true in your own spiritual communities?

A: You can't get more traditional than us, the Armenian Apostolic Church. We're as old as they get. We literally have a chain of leadership that dates back to Christ's apostles (Thaddeus and Bartholomew). So this discussion is one that surfaces all the time among church leadership. How do you make an ancient faith attractive to the children of the modern world? I personally have a different philosophy and approach to this question than most clergy in our tradition.

For me, the tradition and language of the ancient Armenian Church is the language of the angels. The way I see it, we have two options, either to bring the angels down to Earth to mingle with people, or lift people up to fly with the angels. I opt for the latter and it seems to be working.

In fact, at our parish we celebrate the Liturgy in the ancient Armenian language and in accord with the practices as established in the early Christian centuries. And yet, our church is filled to capacity on Sunday mornings with worshippers of all ages, and primarily young families.

I think one of the problems in finding new methods and practices is that we underestimate two things. First we have to believe that the Church belongs to God and He is in control. He will not let His Church fail. Second, people have a need for the spiritual and that realm is intertwined in mystery, that is, not everything needs to be explained with words and clarity, but with a pure heart striving for wholeness.

FATHER VAZKEN MOVSESIAN

Armenian Church

Youth Ministries

Published February 25, 2006

IN THEORY

What is Humanity's Greatest Threat?

Q: This week, Oakseed Ministries -- a Virginia-based group that helps other ministries in their efforts to serve the third world -- launched an international art contest called "Compassion for the Starving Child," designed to promote more awareness among children of international hunger, which organizers say is among the greatest crises on our planet. Bono, of U2, might agree, as he promotes his "One" campaign to deal with extreme poverty. Others have taken a slightly different perspective on poverty.

Mother Teresa once said that "the most terrible poverty is loneliness and the feeling of being unloved." What, in your opinion, is the greatest crisis on our planet, and what is faith's/religion's role in solving it?

A: The greatest crisis facing our planet is the loss of community and the rise of the self as the new god. Because in the self we find an ego expressing itself through pride, envy, lust, gluttony, greed, laziness and anger. Each of these seven expressions brings about the problems that our planet faces, from poverty to global warming, from loneliness to war, from hatred to nuclear annihilation.

All true religions should bring the person to understand him or herself as part of a community, and therein, serving the spiritual and physical needs of that collective. In this model, the self - ego - cannot find opportunity to survive above the goals of the community.

In this vein, I'm pleased that today, as this column is being read, that over a million young people are participating in World Vision's 30-Hour Famine this weekend. The purpose is to bring attention and funds to the starving children of the world -- 29,000 of whom are dying each day because of hunger. More than 50 Armenian youth -- all great grandchildren of genocide survivors -- are participating in this planned Famine here in Glendale. It's a strict fast they adhere to -- no food or drink -- to collect much needed funds to feed the children in Darfur, Sudan, who have fallen victim of genocide. In this way, the Church is faithful to its mission to help the individual lose the self (ego) and strive for the greater purpose: the service of humanity.

FATHER VAZKEN MOVSESIAN

Armenian Church

Youth Ministries

Fair and Balanced Religion Coverage

Published February 18, 2006

IN THEORY

Fair and Balanced Religion Coverage

Q: A panel of Washington journalists was to convene this week to discuss coverage of religion in the media. The goal was to have a conversation about the pitfalls and the positives that coverage of faith issues brings. What do you think are some of the pros and cons of general coverage of religion in the media? What does it do well? What can it do better?

A: This is certainly an appropriate time to have such discussion. There is a religious dimension to just about everything in the news these days and if there isn't, it seems that there's someone ready to put a sacred twist on the profane.

When it comes to reporting stories, I feel an extra effort is made to emphasize the religious component to the story, perhaps because of the incongruity between bad news and the supposed good nature of the religious. For instance, a sexual molester is a bad person, whether he be a priest, a rabbi, a contractor, a plumber, a lawyer or an architect. His crime against the victim and against society is neither augmented nor diminished by his vocation. Yet, the religious twist is always an added feature, which makes for good copy.

I'm pleased that this discussion will be criticizing, and therefore evaluating media perceptions. Criticism -- and even more self-criticism -- brings evaluation and change for the better. It is part of the evolutionary process, in this case the evolution of journalism in a very spiritually-conscious era.

The next challenge will be for a little self-criticism and self-evaluation by religions and the institutions that represent them.

FR. VAZKEN MOVSESIAN

Armenian Church

Youth Ministries

A Matter of Freedom of Conscience

A Matter of Freedom of Conscience

Q: Anger over a depiction of the Muslim prophet Muhammad has turned into protests after a Danish cartoon's depiction of the prophet. How do you feel about depictions of deities in Western media, and the media's right to present them? Is there a line to be drawn when it comes to depictions of deities?

A: The anger demonstrated over the cartoon does seem out of proportion for us. After all, we live in a society where the sacred no longer exists. Everything is up for grabs, including deities and of course, life itself.

The concept of free speech guarantees a public critique of government. It has a place within free society and certainly in ours. Editorial criticism is the foundation of progress. Cartoonist Thomas Nast brought down Boss Tweed and Tammy Hall with witty caricatures. Tragically, we shelter filth and profanity under the same free speech guarantees and expect it to all come out clean in the wash, but it doesn't.

These Muslims are saying that the sacred should remain untouchable. When publishers and media owners are more interested in shock and disrespect, it is the right of the consumer to boycott and protest. The rioting is that protest taken to an extreme. Of course, it would be nice if they were consistent in their protest - say when a person is beheaded or terrorized - to protest the disrespect of human life. But it's always easier to love a god that we don't see rather than the brothers and sisters we do see.

As tempers flare up, we need to keep focused to a few inescapable realities; namely, we live on this planet together. The survival of our species depends on our ability to live together. Sure we're free to write, say, or draw anything, but that doesn't make it right, especially when there is disrespect for another person's beliefs.

Approach one another with love and respect and see if the world can be a better place.

FR. VAZKEN MOVSESIAN

Armenian Church Youth

Ministries

Ministering to the Military

Published February 4, 2006 - Glendale News Press - Los Angeles Time

IN THEORY

Ministering to the Military

Q: The number of mainline military Protestant chaplains has reportedly decreased recently as evangelical Christians have enlisted in the chaplaincy. Critics have reportedly complained that some evangelical chaplains are preaching to service men and women that the only way to salvation is through Jesus -- a claim new chaplains say is only natural, adding that restricting the impulse to preach about Jesus would be a restriction of religious freedom. Are you concerned about how service men and women are being ministered to, and do you think the influx of evangelical ministers, if it's disproportional to other faiths, could be detrimental?

A: Of all the people to play head-games with, soldiers might be considered the easiest targets. As the saying goes, there are no atheists in foxholes.

Thoughts of God and salvation are very comforting to most humans and are craved even more when stress levels are high.

We can only imagine the added stress on the lives of our soldiers. They have been separated from family and friends, living on foreign soil. They witness carnage daily and face the reality that life can be over any minute. And so, if a minister is able to offer these young men and women a bit of comfort or stability or a ray of hope, more power to them.

The success these chaplains have is not based only on their message, rather it is a combination of factors, and the chaplain's ability to lead by example weighs in the heaviest. That is, if the chaplain is offering serenity and a helping hand, our soldiers find a home in that faith.

Religion at its best should be all about making sense of the senseless -- bringing order to chaos. I can't think of a more appropriate place to begin than on the battle fields, whether in Iraq, on our streets or in our lives.

FR. VAZKEN MOVSESIAN

Armenian Church Youth

Ministries