Virtual Worship: Is it Real?

Published June 9, 2007 IN THEORY Virtual Worship: Is it Real? Q: In a new online world called Second Life, users can participate in their own virtual universe — everything from seeing a favorite rock band to buying and selling land. Religious communities have also grown in Second Life. That is, participants who create virtual identities in Second Life take part in the cyber practice of religion, complete with other identities, rituals and practices. There are virtual synagogues, virtual mosques — you name it. For many, Second Life is a pivotal chance to practice their faith while creating a diversity among worshipers that might not be seen in real life. But some say that though the site promotes communication with others, it doesn't necessarily promote communication with God. What do you think? A: In 1977, I went to Armenia — then a Soviet Republic — to continue my graduate studies. Just out of college, my worldview was shaped by the textbooks that spoke of principles and ideas that inspired a young seminarian's dream. Soon after I began adjusting to life in the Soviet Union, it became apparent that it was very different from the classless society Marx outlined in his manifesto. We'd sit at study halls, and even in coffee shops, discussing what went wrong. Was it a flaw in the theory? Or was it the human nature variable that caused the problems? Later, when I became a priest and saw the workings of the church from the inside, I remembered those earlier conversations. Where does the message of Christ fit within the church? Is it only natural that the church would evolve the way it has, given the set of variables of divine message, human frailty and time? In this sense, the idea of playing, and therefore evolving, in a virtual environment gives another dimension to the study of religion that we might not have otherwise. In other words, we can tweak the variables to influence the outcome. I find simulations such as Second Life exciting for this reason. We might find that problems are intrinsic to the religious systems they evolve in, or we may find that it is possible to have a religion that is consumed with and by love. In either case, a virtual church gives us yet another opportunity to think about our actions and how important our sense of responsibility is to the world. FR. VAZKEN MOVSESIAN Armenian Church In His Shoes Mission

Examining the UFO Question

Published June 2, 2007

IN THEORY

Examining the UFO Question

Q:

City officials in Roswell, N.M., want to establish a UFO-themed amusement park, given the area's history — some believe a UFO crashed in the area. Do you believe in UFOs and alien life?

A:

Of course I do. What a fun thing to believe in.

Whether a person is religious or not, there is an element of logic that cannot be ignored. Namely, the universe is so large and so vast that it is logical to assume that we're not the only people in it. And, in the same vein, because the universe is so big and distances so far, we probably have not been visited by ET.

However, I enjoy this topic because it motivates us to wonder. We open our minds to possibilities. We can't regurgitate the standard lines because there are no standards. And so our thinking and expression are fresh.

Belief in alien existence gives us a chance to contemplate existence in general. Why are we here? Where are we going? What does this all mean?

And if you can't think outside the box, you have a lot of explaining to do because the Bible certainly has enough occurrences of life forms coming from heaven to sustain a belief in extraterrestrial existence.

So maybe the big question is, do they believe in us? If so, did that belief warrant a trip to our planet? And if not, then what?

FR. VAZKEN MOVSESIAN
Armenian Church
In His Shoes Mission

Religious Illiteracy

Published May 26, 2007

IN THEORY

Religious Illiteracy

Q:

Boston University's religion department head Stephen Prothero's new book, "Religious Literacy: What Every American Needs to Know -- And Doesn't," reports that though most Americans say they are religious, they aren't very religiously literate. That is, according to Prothero, Americans lack critical knowledge about their own religions and of others. Surveys report that only half of adult Americans can name any of the four Gospels. And most Americans can't name the first book of the Bible. They also find that most Americans think Jesus was born in Jerusalem. Do you find this lack of religious literacy in the communities you live and work in? And what do you think it means?

A:

Religious illiteracy is only a small subset of the bigger problem of illiteracy in general. We operate with sound bites. The popularity of text messaging vouches for this. Internet resources and electronic libraries give us quick answers to rather large and complicated situations. We used to rely on "Cliff Notes" for books, now the "For Dummys" series allows us a bite size version of everything including religion. Even this column is a reflection of this crisis, by condensing issues into a few paragraphs, we appease an appetite for the knowledge, without the struggle to process it.

Religion has a cloud of mysticism circling it. For some, there is a comfort level in that mystery. For others, it is bothersome and their thirst for explanation needs to be quenched.

But reading books alone is not the answer, especially when it comes to a book such as the Bible or other scriptures which are deemed sacred by various traditions, e.g. the Bhagavad Gita or the "Diamond" Sutra, the Torah, or the Quoran.

I'm always wary as to who is teaching? Who is translating? Perspective can change things. Even in Orthodoxy, we're very cautious when it comes to Scripture. The Armenian word literally translates to the "Breath of God" because it is truly and wholly sacred. It is not something that should be rendered by personal interpretation, but has its place in the entirety of life. God, we believe, gave us something greater than written words, it is the life we each live and share, and in that life we enjoy the love that was manifest through Christ.

Fr. Vazken Movsesian

Armenian Church

In His Shoes Mission

The War & Memorial Day: A Message

Published May 26, 2007

IN THEORY

The War & Memorial Day: A Message

Q:

With Memorial Day upon us, we are a nation at war. If you could give a Memorial Day message, what would it be?

A:

For several months I’ve found it difficult to respond regularly to the questions of this column precisely because we are a nation at war. As a clergyman, it is hard to imagine anything else worth discussing while such a major insult to human life takes place.

This message is not about the events in Iraq alone, but more about the seeming inevitability of war in our lives. As intelligent and rational human beings, as people with advances in technology as well as the human spirit, the idea that we solve our problems by killing and annihilating one another seems absurd. It’s even ironic how we are convinced that the road to peace is paved with weaponry. When Jesus tells his apostles to put away their swords he gives us the ultimate pro-life axiom, “...for all who take the sword will perish by the sword.” (Matthew 26:52) Hatred begets hatred, violence begets violence and war..., well, it just goes to follow that it does not bring peace.

As clergy, especially as people of faith, we must work for systems that bring about peace even in the most violent settings. True Christianity is a call to look for reconciliation with one another, be it with our friends, within our families or on the world stage between nations.

On this Memorial Day, my thoughts and prayers go out to "all the brave soldiers who will never get older" (CSNY). May their memory and their lasting courage remind us that freedom comes with a cost. We are forever grateful for their sacrifice. At the same time, may we be moved by their deaths, to seek new means by which to pay off the cost of freedom. Through dialog, compassion, understanding and all the resources that we are endowed with, we can make a world where the absurdity of war will translate into its obsolescence.

Fr. Vazken Movsesian

Armenian Church

In His Shoes Mission

Belief and the Defeat of Death

Published April 7, 2007 IN THEORY Belief and the Defeat of Death Q: Two Thousand years after Christ's death, people still debate the resurrection. Many remain steadfast that it was a historical event, but others, even Christians, believe that such a Biblical story can't be taken as historical fact, but rather as metaphorical. What do you think? A: No question about it. Unequivocally, yes. The resurrection is a historical fact. I know that it's a bizarre concept especially for us in Glendale; we're surrounded by two Forest Lawns on both sides of the city. Not one body going in has ever come back out of those green hills. And as much as Grandview has dominated headlines, it hasn't been because of rejuvenated corpses. So what does this say about Jesus' Resurrection? Absolutely nothing. You either accept it or you don't. One of the strongest arguments for the resurrection comes from my tradition. The Apostle Thaddeus came to Armenia proclaiming Jesus' resurrection. He was executed for his belief. The Apostle Bartholomew came five years later in 46A.D. They killed him as well for the same reason: claiming that Jesus had resurrected. People don't give up their lives for hoaxes. They don't submit themselves to flaying, flogging and other tortures just to maintain a lie; especially when they're alone and could easily change their story. In fact, all of the Apostles were martyred for their belief in the resurrection, except for John, who ended up in prison. But for all the proofs and arguments there are (and there are many), I find they are not necessary. You either accept it or you don't. Jesus rose because good always wins out over evil. The resurrection happened because love is more powerful than hate, life is more enduring than death. This is the basis of our faith as Christians. It is built upon the victory found in the Resurrection. Happy Easter. FATHER VAZKEN MOVSESIAN Armenian Church In His Shoes Mission

Is there a Genetic Link to Religion?

Published March 31, 2007 - Glendale News Press - Los Angeles Time IN THEORY Is there a Genetic Link to Religion? Q: In a recent debate, Daniel Dennett, a Tufts University professor, argued that religions are like genes, the most successful ones survive not necessarily because their ideas are true, but because they have succeeded as the "fittest" religious arguments through the years, Since not all religions can be true, he suggested that other reasons must be at play in perpetuating them -- such as the idea that mankind may be genetically predisposed to being religious. What do you think of this notion? Could there be a genetic link to religion? A: Religion is our way of explaining the human condition and the mysteries of life. Since the beginning of time humankind has struggled with the big questions: Who are we? Where did we come from? Where are we going? Religion has given answers to these questions and to much more. Certainly, along the way, as knowledge and thought have evolved, the parameters in which religion is expressed have changed. Religious systems do not exist in vacuums, and so they evolve. For instance, a primitive man looking out at a field, sees lightning coming down and striking the earth. His only understanding of the storm is in the confines of his own knowledge base. He may assume that someone or something is trying to hurt him; in the same way that he kills an animal to eat or to make clothing. Later in history, as societies developed and justice systems became necessary, moral tags may have been placed on the same storm. Man saw the lightning as a punishment upon him and his possessions by some supernatural being. Today, knowledge takes away the wonder, and we accept the reality of weather systems that charge the air with negative and positive forces. Yes, we are predisposed to religion. We do look for wonder and try to bring order out of chaos. In my own tradition, our history is filled with chaos, with barbarians that stormed through Armenia, raping, pillaging and seeking genocide. The notion of a suffering God, who is betrayed, tortured and crucified, parallels our existence. We find hope, and therefore the will to survive, in the resurrection of our Lord Jesus. To us, this was God intervening in our own history. It is the reason for us to believe in brighter tomorrows. FATHER VAZKEN MOVSESIAN Armenian Church Youth Ministries In His Shoes Mission

First Freedom Project

Published March 3, 2007

IN THEORY

First Freedom Project

Q:

The Department of Justice has reportedly started a "First Freedom Project," to focus on protecting religious freedoms. The effort includes a website, a public education program and task force that will review policies on religious freedom and cases involving religious freedoms. Attorney General Alberto Gonzales says the program seeks to deal with issues such as contradictions in the workplace, where a person may get away with saying something like a famous athlete is a God, but could be fired for saying "Jesus is Lord." What do you think?

A:

Religious freedom is fundamental to the functioning of any society which encourages human expression. For me, a discussion of religious freedom cannot be made apart from a discussion of freedom of expression. Religion is merely an art form that explains what is unknown. Religion should be the "dot-connector," creating a system of understanding for the mystery that takes our breath away. Those expressions come in many forms, sometimes overtly invoking the name of a deity while at other times hiding under the guise of visual or audible art. Nonetheless, each needs to seek its purpose of giving definition to the collective experience of life.

I'm moved that Attorney General Gonzales has brought religious freedom to forum through this project because just this month the Armenian Church commemorated the life and work of General Vartan Mamigonian, an early defender of this sacred freedom. Quite unique for the times, in 451 A.D., Mamigonian was the first defender of the freedom of conscience in the Christian world. His story has stirred interest with scholars and historians in their study of Western civilization. Mamigonian stood against a flow of political, economic and military power in defense of his (and his people's) right to practice the Christian faith.

Today, fortunately, we are guaranteed these freedoms as basic rights. Because we don’t have to fight for them, we run the risk of taking them for granted. Therefore, I hope the First Freedom Project becomes an opportunity to engage in dialog about a freedom so essential for our survival as individuals and as a society.

FATHER VAZKEN MOVSESIAN
Armenian Church Youth Ministries
In His Shoes Mission