Right To Cancel Prayer Event?

This week's "In Theory" Question & Answer:

IN THEORY:
Right to cancel prayer event?

Q: President Obama decided to end the National Day of Prayer event at the White House, which for years was a staple for President George W. Bush, disappointing evangelicals and other religious groups who saw it as an important endorsement of the role of religion in guiding a nation. What message do you think rescinding the event sends? And what role, then, should the president and other government leaders play in promoting faith-based messages?

A: Obama was elected as president of our country, not as the leader of a religious group. Government officials should not be promoting faith-based messages.

Obama signed the proclamation announcing the National Day of Prayer, but opted not to host the event at the White House. This does not imply a rejection of religion or religious values.

I, for one, am pleased that the National Day of Prayer is out of the White House. I remember the outrage I felt a few years ago when, right here in our own city, the Mayor’s Prayer Breakfast featured Kenneth Starr as its guest of honor. How could someone as divisive and politically motivated as Starr headline a prayer meeting? It was obvious then, as it is now, that these gestures are all about politics and not about spirituality.

Prayer in the Armenian Orthodox tradition is a very private conversation with God and self. Jesus warns against the public demonstration of empty — which I read “politically motivated” — prayer (Matthew 6). Praying is very different from the act of worship, which is public and community based.

Prayer opens the mind and senses to possibilities and I suspect President Obama continues his prayer life, without the need to publicly showcase it in a White House exhibition.

Fr. Vazken Movsesian
In His Shoes
Armenian Church Youth Ministries

Published: Last Updated Friday, May 15, 2009

Read entire In Theory section and answers by other clergy:
http://www.glendalenewspress.com/articles/2009/05/16/religion/gnp-intheory16.txt

Movies that Inspire

http://glendalenewspress.com/religion/

Published: Last Updated Friday, April 3, 2009 11:05 PM PDT

The Alex Theatre tonight will host the annual 168 Film Festival, in which filmmakers receive a random Bible verse and 168 hours to create a short film based on it. Which movie has inspired you the most spiritually?

“Les Miserables” is the first film to profoundly inspire me. But not just any rendition of Victor Hugo’s classic, the one that touched me was the 1935 version with Frederick March and Charles Laughton. Incredible acting! It reached out and grabbed me into the story.

I specifically remember my dad turning on our old black and white TV set one day and directing me to watch this movie. I was 13 or 14 years old. The Summer of Love had just finished and the counter culture was in full swing as an answer to Vietnam and the distrust for government. As I watched March’s portrayal of Jean Valjean, and Laughton’s relentless pursuit of him as Inspector Jarvier, it all came together for me. I understood the story as “timeless” because it spoke to me in the now. It brings together themes of justice, inequality, prejudice, compassion, love, sanctity and the unending struggle to pursue truth – themes that have been the driving force of my ministry.

Not surprisingly, it was the priest in the movie, Bishop Bienvenu that inspired me to believe that the small gestures of compassion are what make the difference in the end. Those silver candlesticks are ones that I’ve cherished in my own life until today.

Since that first encounter with Les Miserables, I’ve read the book, seen other performances, both on-screen and in theaters. They’re all good, but the 1935 adaptation is still the one I recommend to others, especially to young seminarians and others interested in people work.

Fr. Vazken Movsesian

In His Shoes

Armenian Church Youth Ministries

When Faith Faces Challenges

Published: Last Updated Friday, March 20, 2009 10:38 PM PDT

William Lobdell, a former religion writer for the Los Angeles Times, made a splash recently with his book, “Losing My Religion: How I Lost My Faith Reporting on Religion in America — and Found Unexpected Peace.” In the book, Lobdell describes how covering scandals and corruption in organized religion led him to question, and ultimately reject, his own belief in God. Have you ever undergone a crisis of faith yourself, and do you ever counsel churchgoers who are struggling with their feelings about religion?

Groucho Marx said it best: “I refuse to join any club that would have me as a member.”

I very much understand the struggle Lobdell went through and so many others experience. Many of us have even tackled the ministry specifically as an answer to the incongruity we’ve witnessed between the preached word and the implemented actions of the message. It’s called hypocrisy.

And the problem is all around us today. I struggle with it daily with an ancient church and leadership that is disconnected with the workings of the world. Today, our country is involved in two major wars, the genocide in Darfur continues, health and human services deteriorate, and most church communities are silent on these issues, opting rather for structure-building and PR campaigns that make themselves the official spokes-hole for God. But don’t stop with the church; it’s around us in the “leaders” of our communities and school districts, and all that we hold sacred. It’s endemic in all facets of our life — leading by a set of principles that you yourself do not adhere to.

The situation is truly disconcerting, and I have contemplated leaving the church on occasion because I cannot reconcile the notion of belonging to a group that has lost the path of peace and love set forth by its founder.

It is the words of theologian Reinhold Niebuhr that gives me the strength to endure.

He refers to love as the “impossible possibility,” that is, there will always be a disconnect between theory (possibility) and reality (impossibility) by virtue of the high command for sacrificial love against our human frailties.

So strangely enough, it is Groucho’s comment that keeps me in check.

Once we truly look at our own lives in the life of the collective, we understand that each of us comes to the table with our own shortcomings.

Sacrifice or Responsibility

Your most difficult task?

Published: Last Updated Friday, March 13, 2009 10:12 PM PDT

The Christian humanitarian group World Vision recently held its annual 30 Hour Famine, in which Christian youths go without food for 30 hours, sleep in cardboard boxes and raise millions of dollars to fight world hunger. World Vision organizers say the event not only benefits the needy, but also teaches a valuable Biblical lesson about sacrifice. What is the most difficult or demanding thing you have ever done in service of your faith?

For the past eight years, we have done the “30 Hour Famine,” and I’m pleased to say that a small group of kids from our ministry has raised more than $500,000 to aid victims of world hunger. The lessons taught by doing the Famine are many, but even more dramatic for those at our church. You see, only a short while ago — in the early part of the 20th century — the reference to the “Starving Armenians” was a cliché to motivate people to have pity and help others. The idea that today, the children of those “Starving Armenians” are feeding others is a testimony to our faith in Christ and the power of love.

Once again, this year, the kids from our ministry will participate in the 30 Hour Famine on April 24 and 25. Interestingly enough, I’ve never heard the kids complain about the sacrifice they endure; rather, now they look forward to the event and start plans for fundraising early. This tells me that people know what is right and what is important in life.

I’m convinced that if the goals and ideals of the faith are pure and sincere, there are no difficult or demanding tasks. Those jobs become burdens and problematic when we lose focus of the goal. That is, a church might find it difficult to find volunteers to run a pot-luck party or sell tickets to a bazaar, but will have a waiting list of people to work on the homeless outreach or give up eating to aid world hunger.

It’s a question of relevance. Is my church relevant to my life and my world today? The stark reality is this: 29,000 children die every day of hunger and hunger-related diseases. That’s the population of Glendale being eradicated in less than a week! That’s unacceptable by any standard and certainly demands the attention of any group bearing the name of Jesus Christ. There’s no sacrifice or hard work in these cases, only expressions of love.

FR. VAZKEN MOVSESIAN
In His Shoes Mission
Armenian Church Youth Ministries

How do you Handle Atheists

The Los Angeles Times recently ran a story about an atheist campaign in Britain in which a group has placed banners on public buses reading, “There’s probably no God. Now stop worrying and enjoy your life.” The campaign, apparently, has proven popular in mostly secular Britain. In your line of spiritual work, do you often deal with atheists and nonbelievers, and how do you go about reconciling their beliefs with your own?

Answer:
We may never know if the old adage “There are no atheists in foxholes” is true, but I do know that when my first son was born and I watched that miracle with watery eyes, without a doubt, “There are no atheists in birthing rooms.” That moment allows us to ponder some of the deepest thoughts of life, purpose and things eternal.

Everyone believes in something. When an atheist tells me he/she doesn’t believe in God, they’re only stating a disbelief in a particular concept. And, usually, after a brief encounter, we find out that I reject the same.

For the most part, their disbelief is in a Superman-type of god: one who swoops down from the heavens, fixes things, rewards the do-gooders and punishes the bad guys. It is a disbelief in a power that designates rules that profit some and bring pain and suffering to another segment of the populations. It is disbelief in a conscience that allows genocide, famine and abuse of children. Like I said, I don’t even believe in that concept of God.

An Armenian orthodox understanding of God begins with the simple equation that God is love. As such, when we see manifestations of love in our lives, we find the presence of God. It is timeless, dating back to the earliest moments of history and never dying — that is, it lasts forever. It’s hard to deny love because it is present in the smile of a child, in the visitor to the cancer ward, in the rescuer at the hurricane site, and in the hand that reaches out to hug you in your times of loneliness.

Accordingly, my “argument” to the atheist is not with words, but by living the life that exemplifies that love. That is, by reaching out to others, helping the needy, visiting the sick and loving all without prejudice, I make a small, but important, case for God.

FR. VAZKEN MOVSESIAN

In His Shoes Mission

Armenian Church Youth Ministries

Preparing for a religiously free China

Published February 9, 2008 - Glendale News Press - Los Angeles Time IN THEORY Preparing for a religiously free China Q: Amid China’s rapid economic growth, the government’s control of religion has reportedly softened slightly. What does the prospect of a religiously free China mean to you and your faith? A: Religious freedom everywhere is important to me and my faith. In the Armenian Church, we have never taken that freedom for granted because we’ve had to struggle to attain and maintain it. But even more, religious freedom in China strikes a reverberating chord for us in the Armenian Church. As we know (and has been articulated by the U.S. State Department) there is a genocide going on in the Darfur region of Sudan. Today, China is one of Sudan’s largest suppliers of arms, and in return Sudan is China’s largest overseas oil project. Official data shows that China now takes 40% of Sudan’s oil output. China can and must play a role in bringing an end to the genocide in Darfur. In our particular parish and through our youth ministry, we vigilantly follow the news from Darfur and campaign for peace in the region. Being descendants of genocide survivors ourselves, there is a moral imperative, no less dictated by our faith, that we stand in the shoes of others who are going through the sufferings we’ve endured. And our motivation to do so comes from the possibility of what might have happened had the world disarmed Turkey at the time of the Armenian Genocide (1915). With religious freedom in China, I’m hoping that the same Christian mandate that moves us to search and work for peace will lean heavily on the government to end the Darfur genocide. George Bernard Shaw reminds us, “Liberty means responsibility. That is why most men dread it.” The Christian Church, at this vital point in history and the history of the people of China, cannot bask in its newfound freedom. It must rise to the occasion and talk the talk of Christ. Religious freedom in China is only as important as we take this responsibility seriously, in an effort to bring peace. FATHER VAZKEN MOVSESIAN Armenian Church Youth Ministries In His Shoes Mission Glendale

The Story Most Fit to Print

Published December 22, 2007

IN THEORY

The Story Most Fit to Print

Q:

The Religion Newswriters Assn. picked evangelicals’ struggle to select a presidential candidate as the top religion story of 2007. What do you think was the top religion story of the year?

A:

Sadly, the top religion story is a non-story.

For me, the top religion story is the amazing silence of the Christian church, across denominational lines, regarding the war in Iraq and all of its ramifications. This includes, but certainly is not limited to, the stories out of Guantanamo Bay, misinformation and intelligence discrepancies, the refugees of Iraq and now, the saber-rattling toward Iran. Second, it’s the silence toward Darfur and the Sudan by the Christian church. And I only place it second, because the Iraq war is so much more visible and prominent as a news story.

I’m not talking about the politics of war, nor am I trying to champion a partisan platform; rather, I’m critical of the almost nonexistent moral conscience that the Christian church can and should provide to the war conversation. If there is one thing that all Christians agree on; it is that the central figure of our religion is called the “Prince of Peace.” Yet, apart from a few exceptions, that message of peace is being stifled in the back pews of our churches.

If you take a look at the top 10 news items according to the Religion Newswriters Assn., there is not one item that even points to Iraq. Throughout the year, we talk about the relevancy of religion and the church; can we find a better indicator of the church’s irrelevancy than this? The war is front-page news, yet it doesn’t even score on the “religion top 10”?

I can only think of the millions of cards that are being exchanged this week with the holiday wish for “Peace on Earth.” Before it was adopted by Hallmark, it was the voice of the angels at the Birth of One, whose love for humanity overpowered humanity’s ability to destroy itself. Peace on Earth is achievable. To me, that was, is and always will be the greatest news story.

Merry Christmas.

FATHER VAZKEN MOVSESIAN
Armenian Church Youth Ministries
In His Shoes Mission

'Tis the Season to Discuss Semantics

Published December 15, 2007 - Glendale News Press - Los Angeles Time

IN THEORY

'Tis the Season to Discuss Semantics

Q:

This year and in years past, some local residents, along with radio talk show hosts such as Bill O’Reilly of Fox News, have expressed concern that “secular progressives” are trying to eliminate the name Christmas from holiday events. The city of Glendale’s annual “Holiday Tree Lighting” has come under fire because it doesn’t note, some say, that it is a “Christmas” tree that is being lighted, not a holiday tree. What do you think? Is Christmas under siege? Or, is calling it a holiday tree more inclusive?

A:

Let’s suppose Jesus came back today and at his first press conference one of the reporters grilled him with a simple evaluation of history.

“Jesus, looking back at the 2,000 years since your last visit, would you have preferred that people remembered your name or your message?”

I’d venture to say that he would opt for his formula of love and peace over a commemoration of his name. In fact, throughout the gospel accounts, Jesus adamantly chastises those who pay lip service to their faith and forget to practice it. He scolds the Pharisees and likens them to “whitewashed tombs, which look beautiful on the outside but on the inside are full of dead men’s bones and everything unclean” (Matthew 23:27, New International Version).

This description fits some of our Christmas practices of decorating the outside of our homes, streets and stores and forgetting to fill the inside with compassion and care. Fighting for the right to publicly display a manger scene while at the same time closing down the shelters for our homeless is yet another version of the whitewashed tomb.

Jesus’ power was much more than a simple name. He was Love Incarnate, and for me, that event is truly a holy (holi)day. It’s Christmas for me, but unless I can keep that love alive and working in my life, I can give it any name I want and it won’t mean a thing.

In the Armenian Orthodox Church, the original date of Jan. 6 is remembered as Christmas. For me, it drives the point home even harder.

Just like the name, the date too is secondary to the message. In other words, Christ is born on Dec. 25, Jan. 6, May 11 or Aug. 18, that is, any time Love is born.

FATHER VAZKEN MOVSESIAN
Armenian Church Youth Ministries
In His Shoes Mission

Extending one’s handouts

Published December 1, 2007 - Glendale News Press - Los Angeles Time IN THEORY Extending one’s handouts Q: Steve Burger, a former director of the Assn. of Gospel Rescue Missions, says Americans should not hand out money to homeless people on the street, but to rather donate to local food or shelter agencies. Burger reportedly believes that giving handouts promotes destructive behavior among the homeless. What do you think? A: Last year Warren Buffett made headlines when he changed his will to distribute his wealth through the Bill & Melinda Gates Foundation. Buffett cited different reasons for this decision, among them that the Gates Foundation already had the infrastructure in place to “productively” distribute the funds in a manner that was in accord with his wish. In the same manner, by giving through a reputable charity, you’re letting those who have the means and facilities to distribute in a fair manner, do so efficiently and productively. Sure, you can go down the street passing out money, but it’s not the most efficient way of distributing the wealth. It forces you into a position of judgment to deem someone as impoverished or needy; plus you have to account for human dignity, which is diminished on the side of the receiver. On top of it all, it’s very easy to let personal pride step in and distort the nature of your good work. For these reasons, we encourage our congregation to be generous in their giving through the programs we have in place. All reputable charities maintain databases and have accounting systems that ensure money is distributed in a productive manner. Caring for those who cannot otherwise take care of themselves is the cornerstone of all good religion. In fact, how a religion addresses the problems of poverty and alleviating human suffering should serve as a measure to the holiness of that faith. As Saint John writes in his letter, “for those who do not love a brother or sister whom they have seen, cannot love God whom they have not seen.” (1John 4:20 New Revised Standard Version). And tangible manifestations of that love are most prominently expressed in our giving. FATHER VAZKEN MOVSESIAN Armenian Church Youth Ministries In His Shoes Mission

Published November 24, 2007 IN THEORY The Gravitational Poll Q: U.S. Catholic bishops this week reportedly approved new moral guidelines for Catholic voters warning that their political choices could impact a person’s salvation. Bishops reportedly stress that the guidelines are not a voter guide, but rather they represent a moral framework for believers. Still, some bishops disagree that voting choices can affect someone’s salvation. The church reportedly believes it is a “formal cooperation in evil” to vote for a candidate for the sole reason that he or she supports “intrinsic evils” such as abortion or racism. Bishops also believe Catholics should avoid becoming one-issue voters. What do you think? Should your political choices affect your salvation? A: How refreshing to hear that the bishops, these men of faith, are standing up for what they believe. Whether you agree with the policies they are supporting, you have to appreciate that these bishops are taking their faith seriously enough to attach permanent consequences to the decision-making process. Basically, they are saying, what we believe is not something that comes alive only on Sundays and in sanctuaries, but has applications and ramifications in all of life. By taking a very extreme and absurd example, this can be better understood. Imagine a candidate who supports a program of systematic annihilation of a group of people, such as in the case of genocide. Everyone who votes for this candidate knowing of his or her agenda for extermination is responsible and accountable for those actions. Therefore, wouldn’t we all agree that those voters would be guilty of the same crime? This may seem severe, but that is the seriousness of our vote. Sometimes in discussing a person’s “right to vote” we fail to speak of the “responsibility of the vote.” Every right carries a responsibility. The bishops are merely saying that if a person adheres to a set of principles and standards, there is a responsibility to live according to those tenets of faith. In my particular belief system, the standard to love, as expressed through Jesus Christ, is so high that my voting decisions must reflect that standard. The way I see it, expressing love in everything we do is the responsibility of those who have the right to be called Christian. FATHER VAZKEN MOVSESIAN Armenian Church Youth Ministries In His Shoes Mission

Picket Fences Built Hatefully

Published November 10, 2007 - Glendale News Press - Los Angeles Time IN THEORY Picket Fences Built Hatefully Q: Despite a $10.9-million jury award against him this week for picketing at a funeral of a soldier who died in Iraq, Pastor Fred Phelps and his church in Kansas will reportedly not be deterred from picketing military funerals with anti-gay slogans — claiming that deaths in Iraq and Afghanistan are God’s punishment for homosexuality. They hold up signs that say things like “God hates fags,” which Phelps says is a way to continue his struggle against what he and his followers say is an immoral lifestyle. Others say Phelps is practicing a “hateful ideology.” What do you think? And what kind of message do you think Phelps’ actions sends to the faith community? A: This is a no-brainer. The message Phelps and his gang is spewing is despicable and obscene. It shows absolutely no respect for the sanctity of life and therefore can’t possibly be considered coming from a “church.” And as we know, a religion based on fear can only motivate and attract people for all the wrong reasons. Nevertheless, his message is protected by the Constitution, the same Constitution that allows us to preach and proclaim the truths we expound in the name of religion. We’ve seen this tested over and over. I remember in the late 1970s when American Nazis tried to march through Skokie, Ill., primarily because of the large Jewish population and Holocaust survivors living there. It was the American Civil Liberties Union that went to bat for the Nazis. All in the name of this freedom, which continues to be used and abused by the U.S. population. This last month, I personally felt the hate speech that was spewed out against the Armenians by challenges to the reality of genocide (in reference to H.R. 106). I heard the obscenities spoken against my faith, by the likes of Kathy Griffin in her infamous Emmy acceptance speech. These examples are completely in line with Phelps and his followers. As upset and disgusted as I get, I know the answer is not to ban this speech. This freedom is the foundation of our society, and that freedom is sacred. It is sad and sickening that people abuse freedom. What the faith community must do in these instances is to focus on the greater ideals that we serve. If we are convinced that goodness always triumphs over evil, we need to combat hatred, as difficult as it may be, with acts and words of love. FATHER VAZKEN MOVSESIAN Armenian Church Youth Ministries

Published October 27, 2007 IN THEORY Churches say Halo to kids Q: Pastors and ministers at churches across the country are reportedly using a violent video game, Halo 3, to reach young congregants. Ministers have held Halo nights, in which they use the game to attract youths. If young people stay to play the game, pastors hope youngsters will also stay for the biblical message. The first-person shooter game, which is rated M for mature audiences, depicts a cybernetically enhanced super soldier shooting at alien invaders in a lethal attempt to save Earth. Critics, including religious ethicists, say the approach to using the game for ministry could have a negative effect on children, because it connects the thrill and arousal with killing. What do you think? Do you agree with this approach to furthering a ministry? A: I definitely have a problem with the violence aspect of these games. While correlations to actual violence are always questionable, depending on whose statistic you follow, at the very least they desensitize us to violence, suffering and death. And since the church is that place which should uphold the sanctity of life, these games should not be endorsed by the church. But I have a bigger issue with this practice of deceptive marketing. Whether you use the Halo video or a standard game of basketball to bring youths (or people) in with the intention of giving them something else, shows a lack of confidence in your product. This bait-and-switch practice is used by different businesses to lure people to their showrooms. Think of the paid trips to exotic locations, which are given away just to have us listen to a 90-minute high-pressure sales pitch for a time-share. Or the one car that is offered below wholesale price and somehow is always sold before we get to the lot, just to lure us to a particular dealership. Wouldn’t you think that if these companies believed that their product had the quality and worth that they purport they do, they could bring us into their store on merit alone? I think the same is true for religious groups. When they appeal to these campaigns to recruit people, it’s a signal that says, “We don’t believe in our product, so we need to trick you in through the door with something else.” Reflecting on Jesus and his call to people, it was a straight-forward invitation to follow him. He never sugar-coated the invitation; in fact, just the opposite, “If any want to become my followers, let them deny themselves and take up their cross and follow me.” (New Revised Standard Version, Matthew 16:24) Sure, not everyone followed and “. . . because of this many of his disciples turned back and no longer went about with him.” (John 6:66); nevertheless, he kept his message as the center of his invitation. As ministers of the Gospel, we’re commissioned to do the same. Keeping Christ’s message of love and hope at the center of our invitation is the greatest call to the faith. FATHER VAZKEN MOVSESIAN Armenian Church Youth Ministries

Musings about a resolution on Ramadan

Published October 13, 2007

IN THEORY

Musings about a resolution on Ramadan

Q:

A congressional resolution recognizing the Islamic holy month of Ramadan as important is reportedly being touted by U.S. Muslims as an important sign that they are gaining acceptance in America and becoming part of the fabric of the country. But Rep. Tom Tancredo, R-Colo., argued that the resolution is nothing more than an example of political correctness, which he reportedly said has captured the political and media elite in the U.S. What do you think?.

A:

A congressional resolution recognizing Ramadan is certainly an act of political correctness, but then again, so are all these types of resolutions. What else can you say about them? It’s not like they’re advocating one belief system over another, they merely recognize a portion of reality. In so doing, they’re bringing a level of comfort to members of our community — other Americans.

We need to stop being scared to face reality.

There is a sizable Muslim population in America. And the beauty of America and her “dream” is that there is room for everyone in this country. I have heard the argument that “those countries” would never allow or grant non-Islamic minorities the equal status or recognition with the mainstream religion.

But to me, that’s exactly the point.

We are not like the other countries. That’s what makes America great: its ability to incorporate so many into something greater than the components that make it up.

Ironically, this week’s news headlines pointed to another recognition resolution regarding the Armenian Genocide.

We witnessed the sad demonstration of denial by the political establishment, the president included, which wanted to compromise truth and justice for the sake of politics.

You can’t escape the reality of an organized, systematic annihilation of one group of people by a government. Its called genocide.

And a great country like America, with all of its greatness, cannot be intimidated to not speak the truth.

Fr. Vazken Movsesian

Armenian Church

In His Shoes Mission

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