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.