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