Toys of Biblical Proportions

Published September 22, 2007 IN THEORY Toys of Biblical Proportions Q: Wal-Mart is test-marketing biblical action figures - Jesus, Moses, Mary, Noah, David and Samson among them. And Target will do the same on its website. There is at least some concern, however, among consumers - parents - that such figures may prompt children to equate biblical heroes and heroines with secular figures. And while some may see the action figures as a learning tool, others may see them as gag gifts. What do you think of the idea of biblical action figures? A: There are few things that irritate me more than a plastic Jesus. I can't speak for the other "action figures" but when it comes to Jesus, I wish they would leave him alone. It's bad enough that most people have an image of God as an old man in the sky ready to swoop down to save us from ourselves, smack the bad guys on the head and reward the good with homes behind pearly gates. He's become a combination of Superman and Santa Claus. And when He doesn't deliver, watch out! We become unforgiving and take our "business" elsewhere. Now, imagine God sitting on a shelf at Target or Wal-Mart. I can't. In the Armenian Orthodox tradition, we reference God as "Khorhoort" which literally means, "Mystery." He is inscrutable. Why do the spires of our churches reach up to the heavens, beyond where our vision can take us? How can we then presume to contain in words, images or plastic models His essence? A bend-him-up Jesus will only further confuse a population who needs to find the essence of Love rather than a message of might-is-right. But alas, capitalism does rule the day and there is no doubt in my mind that if there is a profit margins then there will be no stopping Wal-Mart, Sears, Target, Mattel or Hasbro (just to name the tip of the iceberg). Last year when talking to a group of kids at Burbank High School about their values, I brought it to their attention that most of our ideas are shaped by models presented to us by the media. A couple of teachers were shocked when I suggested that in America, money is even more powerful than God. Tragically, we keep seeing it over and over. Plastic Jesuses are not created to teach values, morals or even religion. They are created to make a quick buck. Fr. Vazken Movsesian Armenian Church In His Shoes Mission

Cyber Confessions

Published September 7, 2007 - Glendale News Press - Los Angeles Time

IN THEORY

Cyber Confessions

Q:

Websites to confess sins are reportedly becoming more popular in a society that has moved away from traditional modes of confession, such as one-on-one meetings with priests. Sites such as IveScrewedUp.com, DailyConfession.com, absolution-online.com, and MySecret.tv offer ways for sinners to confess. At the same time, on-line confession sites reportedly give churches a vehicle to get people in contact with faith.

What do you think of these new cyber-hubs for confession? Do they bring people closer to religion?

A:

Confession is part of a healing process for an individual who has been plagued with the burdens of wrongdoing. If you take the old adage, "Confession is good for the soul" then it really should not matter where the confession takes place so long as it is done. Cyberspace grants us the ultimate in anonymity and that in itself can make for a very comfortable confessional.

But confession is only one part of the healing process. The other important step is penance, that is, a means by which the individual makes amends. That’s where religion comes in. Because while confession is individual in scope, the process of penance operates in the context of community.

I think the bigger issues in this story are the boundaries that are being stretched by technology. Virtual confession booths push yet one more time the religious community to adapt to the lifestyle of its congregants. People need healing. True healing begins with aligning ourselves with God. If a computer and keyboard help in that alignment process, then let’s use it. But at the same time, let’s create those spaces and environments that are not judging, that are caring and provide for community.

Fr. Vazken Movsesian

Armenian Church

In His Shoes Mission

School Play Stretching the Limits of Separation

Published August 25, 2007

IN THEORY

School Play Stretching the Limits of Separation

Q:

John Burroughs High School in Burbank students recently performed a summer musical called "Children of Eden," which had religious themes in it based on the Old Testament. Some have criticized the show, arguing that it blurred the lines between church and state and that tax money shouldn't go to such a program. Others say students should be exposed to all cultures and themes, of which the Old Testament is a part.

What do you think?

A:

Separation of church and state is essential to the health of our society. I understand that the line between the two is increasingly being blurred particularly when mixing belief systems with science. But this case at John Burroughs High School is quiet different. It can and should easily be categorized in the "Old Testament as literature” classification.

Here is a story that is being taken on its literary merits. It has all the classic themes that lend themselves to good theater: love, lust, dishonesty, infidelity, vengeance, jealousy and murder. Coupled with the mysterious, it has all the elements for a box-office hit. Personally, I would object to the thematic contents before I would object to any religious connotation.

The stories in question are part of a rich religious tradition in which they find merit and value. When taken outside of their religious framework they are mere stories for entertainment and hopefully, at the end of it all, a moral to contemplate and ponder. Think of other High School productions. Would anyone assume that “Bye Bye Birdie” was expounding the virtues of the military draft? Or that “Music Man” is an instructional source for trombone playing in orchestras? Yet, throughout the plays you find human emotions that force you laugh, cry and think. And if you walk away with a thought, perhaps one which forces you to rethink your circumstances, then the production has done what all good art is intended to do.

Fr. Vazken Movsesian

Armenian Church

In His Shoes Mission

The Simpsons and Religion

Published August 4, 2007 IN THEORY The Simpsons and Religion Q: Author Mark Pinsky has written a book titled "The Gospel According to the Simpsons." The book suggests that the Simpsons are a family in which religion plays a part, and that they are reflective of many American families. For instance, the Simpsons say grace, attend church, reference the Bible and pray. And episodes have tackled religious themes, Pinsky says. What do you think? Does "The Simpsons" add to the religious conversation in America? A: The Simpsons are pop culture icons, and as such they wonderfully express the ideas of God, man and humanity as understood by many of us today. The writers of the show have an incredible knack for exposing some very deep prejudices we all hold regarding religion and its role in society. For example, when Rev. Lovejoy classifies Hindus in the “Miscellaneous” category of religion, or when Homer blurts out that the Catholic Church has “more rules than Blockbuster Video,” we laugh at the absurdity of these statements but also understand that the characters mimic a general ignorance toward religion that is prevalent in our society. I remember in the early days following 9/11, the President was quick to point out the similarities between Islam and Judaism and Christianity. For the most part, his statements were taken as gospel truth, because of the authority with which he proclaimed them. Similarly, many of our concepts about God and religion are shaped by the “authority” that shapes our society. Think of how Cecil B. DeMille etched upon our collective memory the images of the parting of the Red Sea in the Ten Commandments or the face of Jesus as seen in King of Kings. The Simpsons point to the absurdity in many of the concepts we hold as truth. They make us question a politician, albeit a President, explaining religious doctrine. They challenge us to look at the silliness of the images we have conjured in our minds, all in the name of God and a Higher Order. I read Pinsky’s book a few years ago and I have used excerpts from it, as well as Simpson episodes, in Bible Studies that I have led. The Simpsons lend themselves nicely to a dialogue about religion because it is in these critical and often sarcastic portrayals of faith that we can examine what is the true meaning and purpose of our expressions. Fr. Vazken Movsesian Armenian Church In His Shoes Mission

Who Would Jesus Bomb?

Published July 28, 2007 IN THEORY Is there a Moral Defense for Nuclear Weapons? Q: An ecumenical group of Catholics, Evangelicals, Episcopal bishops and Muslim leaders has signed a statement that affirms the value of diplomacy in talks over stopping the spread of nuclear weapons. Yet, in our own country, such weapons stand as a military defense. Is there a moral defense for nuclear weapons? A: WWJB? Isn’t that what it’s all about? Who would Jesus bomb? And if we can answer that question, then the logical next step is to discuss weaponry, nuclear or conventional? Somehow we want to believe that nuclear weapons are more destructive than other weapons, but they are not. When you factor in the emotional and psychological scaring that goes with the destruction and havoc brought by weapons, you understand that all weapons have the same destructive power. Fall out from nuclear weapons may linger, but the lasting effects of bombs and torture on the human psyche is transferable through generations as hatred is kindled and explodes in a variety of forms of violence and terror. A few years ago, we went on a hunt for “WMD” in Iraq, while it escaped us that the biggest weapon of mass destruction was the totalitarian regime which implemented torture and killings. If you think about it, the actions of that regime, in fact, had both short and long term physical and psychological effects on the victims. The bigger discussion here is that of “just war.” Is there such a thing? St. Augustine introduced the conversation to the Western church. We in Eastern Christianity have not develop this discussion to the extent Augustine did which might explain the proliferation for massacres and even genocide in our pockets of the world. Is there a time when the violence, war and nuclear weapons are justified? The truth is, when we look at this topic from a religious perspective, and in particular a Christian one, there is only one answer. It’s based on the reality that for God all wars are civil wars. Ultimately, we need to go one step further and say there is no defense for weapons of any sort. Unfortunately, we’re not all on the same playing field. This discussion is absurd for too many people. For that reason, the actions of this interfaith group of leaders are truly commendable. These are the first steps toward peace. Our prayers should be with them and for our world. Fr. Vazken Movsesian Armenian Church In His Shoes Mission

The power of forgiveness

Note: This entry includes the comments of other "In Theorists" since the topic is about Fr. Vazken's 7x77 conference. Fr. Vazken's comment appears at the bottom of the entry.

Published July 14, 2007 -

IN THEORY

The power of forgiveness

Q:

Glendale-based In His Shoes ministries, led by your fellow In Theorist Father Vazken Movsesian, held an event last weekend, "A Forum on Forgiveness," which featured guests who have experienced tragedy at the hands of others, but have forgiven them for the terrible acts perpetrated.
Movsesian has said that the world speaks much of war, but not enough of forgiveness. What do you think? And how can forgiveness be a practical force for good?

A:

It is so doggone hard to forgive. Getting even is the natural tendency. Our society is infected with getting even. Imagine this: what if after Sept. 11, 2001, our country had not attacked Afghanistan or Iraq? Instead of getting even, what if we had practiced forgiveness and offered some kind of olive branch?

Regardless of who was president at the time, a Republican or a Democrat, if he had suggested some such peaceful gesture he probably would have been impeached.

Revenge is somehow in our blood. It is so hard to turn the other cheek.

To forgive involves such a loving spirit that not many of us can truly forgive. I personally believe that when Jesus talks about forgiveness, he is putting forth the concept that you need to forgive for your own peace of mind. For you to forgive helps you to get along with your life. If you forgive, then chances are you're not going to give yourself an ulcer or a heart attack.

So to forget about revenge not only reduces the chance for more blood-letting in society; it also helps you to get along with your life.

THE REV. C. L. "SKIP" LINDEMAN
Congregational Church of the Lighted Window
United Church of Christ
La Canada Flintridge

Jewish teachings encourage forgiveness for a person who shows true remorse for their bad deeds. And I believe that in many cases, forgiveness actually does more for the person granting it than the one receiving it. The negative energy generated when we harbor ill feelings toward someone can make our lives miserable; we should strive to release this counter-productive anger and embrace a more positive lifestyle.

We must differentiate between crimes that may temporarily hurt people versus acts that inflict permanent damage, such as murder or rape. For example, a person who misleads another into a bad business deal can't be compared to a murderer who extinguishes someone's life forever. In the prior circumstance, forgiveness would be noble, but in the latter we have no right to forgive.

Do the victims of genocide — such as the Holocaust, the Armenian tragedy or the bloodshed in Rwanda — have a moral right to forgive the human monsters of history? I believe they don't.

The Talmud relates an interesting scenario where a murderer is being led to his execution after showing genuine remorse and receiving forgiveness from the victim's family — who even petitioned the high court for a pardon.
"Should this person be set free?" asks the Talmud. It concludes that the murderer, because of his complete remorse, will merit exoneration in the world to come. But in this world, justice must be served and the execution must proceed.

We should apply the same logic in our own lives — to forgive whenever possible, but not when the crime is deep and irreversible.

RABBI SIMCHA BACKMAN
Chabad Jewish Center

The act of Christ's coming to be crucified was the ultimate expression of God concerning forgiveness. Condescending to become man, God-Incarnate sacrificed His earthly life to pay the debt of evil humanity. It was the only means to make forgiveness available as well as to satisfy justice, since evil cannot be ignored or simply dismissed.

Jesus is known for His teaching regarding personal insult, saying "turn the other cheek" (Matthew 5:39), and if people would grasp the power of small forgiveness, perhaps the larger kind would manifest.

The Bible says "it is to [man's] glory to overlook an offense" (Proverbs 19:11).
Forgiveness has two sides, however. We can pardon instances of mistreatment, or forgive those moments in life where sin gets the better of another person at our expense, but I'm reminded of the fact that God expects repentance from malefactors in order for them to receive forgiveness; "If your brother sins, rebuke him, and if he repents, forgive him" (Luke 17:3).

Forgiveness on a victim's side is the decision not to even the score or demand satisfaction. But perpetrators receive forgiveness when they turn from wickedness.

Even from the Cross, Christ forgave the temporal sins of his murderers, but unless they repented, they will receive no benefit in eternity. Forgiveness is now. It's for us and between us.

THE REV. BRYAN GRIEM
Senior Pastor
MontroseCommunityChurch.org

This local forum on forgiveness clearly demonstrates a basic Scientology tenet that man is basically good.

L. Ron Hubbard stated, " In all times and in most places, mankind has looked up to and revered certain values. These are called the virtues. They have been attributed to wise men, holy men, saints and gods. They have made the difference between a barbarian and cultured person, the difference between chaos and a decent society. It doesn't absolutely require a heavenly mandate nor a tedious search through the thick tomes of the philosophers to discover what 'good' is. A self-revelation can occur on the subject. It can be worked out by almost any person. If one were to think over how he or she would like to be treated by others, one would evolve the human virtues…. Rather than concentrating on censure and punishment, you would prefer people were forgiving. Correct?"

Each faith tradition today challenges us to forgive in a world where there still exists enough fear, hatred and violence to keep Earth's population at war. The ability and practice to stop feeling angry or wanting to punish someone is a practical force for peace.

Bravo Father Vazken for highlighting the importance of forgiveness and reminding us of our true spiritual nature.

CATHERINE EMRANI
Volunteer Minister
Glendale Church of Scientology

Jesus Christ knows our greatest need and the common condition of our hearts. He wisely taught us to pray: "forgive us our debts, as we also have forgiven our debtors."
This prayer reminds me that ultimately all wrongs are committed against God. If I have wronged even the least, I have wronged Him.

Absolute forgiveness comes from Him alone. Happiness in life and eternal security in heaven is dependant upon asking for and receiving His forgiveness. "How blessed is he whose transgression is forgiven, whose sin is covered!" (Psalm 32:1) Of Jesus Christ, the Scriptures assure me that "everyone who believes in Him receives forgiveness of sins." (Acts 10:43)

This prayer also reminds me that we all sin, and we are all sinned against by others. Giving and receiving forgiveness is essential for healthy living in a fallen world. Bitterness, anger and malice left unresolved cause nothing but trouble and defilement of the good things God gives me.

Exercising forgiveness keeps me from foolish and dangerous behavior, and it keeps me from provoking others to the same. Forgiveness shapes my character to be more like Him Who loved me and gave Himself up for me.

PASTOR JON BARTA
Valley Baptist Church
Burbank

By way of introduction to the topic, the forum on forgiveness took place on July 7, 2007- or 7/7/7- to bring to attention Jesus' command to forgive, "not seven times but seven times seventy-seven times." [For the Bible literalists, the forgiveness equation does not refer to forgiving 539 (7x77) times, but to unlimited forgiveness.]

Our organization, In His Shoes Ministries, has actively been engaged in drawing attention and working for peace in Darfur. When we are confronted with violence on the scale of genocide, our first inclination is to move in with bigger and better weapons. Yet, Jesus speaks of something more powerful when he speaks love and forgiveness. In fact, I know from history that that same message has been responsible for survival, resurrections and growth.

Since we know hatred begets hatred and violence will only give us more violence, we seek sensible solutions to finding peace. Our intention, then, at the conference, was to tap into the power of love and forgiveness as tools to bring about peace, both locally and globally.

FR. VAZKEN MOVSESIAN
Armenian Church
In His Shoes Ministries

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