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Weekly Mini Lessons
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October 17, 2004
"Eh"
The letter “eh”, which is above the altar and looks like
the number 5, is the 7th letter in the Armenian alphabet. It means
“is” and is the symbol of God, “the one that is.”
This symbol was taken from Exodus, Chapter 3 in the Bible when God spoke to Moses from the midst of a Burning Bush. God had instructed Moses to go to Pharaoh and lead the people of Israel out of Egypt. Moses was hesitant. He didn’t think the people would listen to him. He asked God, “When the people ask me what your name is and who has sent me, what shall I say to them?” And God said to Moses, “I am who I am. Thus you shall say ‘I Am’ has sent you.” From this verse, the Armenian Church uses the letter eh, which means “is”, to symbolize God. So when we see this letter over an Armenian altar or worn as a pendant, it will remind us that God is, always was and always will be…Almighty God.
November 14, 2004
Kushotz
In the next few mini lessons, we will be
describing various vessels in the Armenian Church. A vessel is an object used
in our church during Badarak, such as the communion chalice or candles.
Today’s teaching is on the kushotz, which is a fan made of metal, with a six winged cherub on each side and with 12 little ball-shaped bells attached all around the rim of the disc. The disc is fixed on a wooden rod about 5 feet long. In the early church, the Kushotz was used to drive flies and other insects away from the communion cup. The fan also symbolized cherubs driving evil spirits away from the sacred place. That is why it is called a kushotz, as it taken from the verb "kushel", which means to drive or drive away.
Today, the kushotz is used as a decorative fan and as a musical instrument during the church service, with the symbolism preserved. As the Bible instructs us to “make a joyful noise unto the Lord,” the fan bearer (kushageer) shakes the fan during hymns sung by the choir and congregation. The fans are not used when the priest or deacons are singing.
December 5, 2004 Incense (khoong) and Censer (poorvar)
Incense and the censer are vessels in the Armenian
Church. If you remember from our last lesson, vessels are select objects used
in our church during worship services.
Incense (khoong) is the material used to produce a fragrant smoke when burned. When used in our church, the rising smoke represents our prayers going up to God. Revelation 8:4 reads “And the smoke of the incense, with the prayers of the believers, went up before God out of the angel’s hand.”
The censer (poorvar) is the container used to burn incense during the Liturgy. It is suspended by three chains 2 feet long and 12 small bells. The three chains symbolize the Father, the Son, and the Holy Spirit and a middle chain represents the Unity of the Holy Trinity. The bells refer to the 12 disciples. The top lid of the container is decorative in the shape of the dome of an Armenian Church.
The lower part of the poorvar symbolizes the souls of the believers, the upper part Heaven, and the burning incense symbolizes the prayers rising from our hearts to God. When the Deacon or Acolyte censes the congregation, we respond by making the sign of the cross because we are reminded of Christ and our prayers to Him.
The use of incense as part of worshiping God is prevalent in the Bible, in both the Old and New Testament. If you would like to learn more about this particular mini lesson, you can refer to the following scripture verses:
Psalm 141:2 “May my prayers be counted as incense before
you.”
Revelation 5:8
Exodus 30:1-9
Leviticus 16:12,13
December 19, 2004 Mas
This week’s mini lesson is on “mas”, which is the very thin unleavened bread
given to you after Badarak, as you leave church. “Mas” has nothing to do with
the English word Mass (as in Holy Mass). It is an Armenian word which means
share or portion. In the early church, faithful Christians used to bring a large
loaf of bread to church to be used for Communion. A “portion” of that bread was
put aside to be distributed among the congregation at the end of the Liturgy and
we continue that tradition to this day.
When you receive your mas, it is customary to kiss and eat the blessed bread. It
is also customary to take mas to members of one’s family, to friends or the sick
who have been unable to attend church. It is important to note that taking mas
is not the same as taking communion. The giving and receiving of mas symbolizes
the bond of love among the members of the church and toward the world.
The distributor (the giver of Mas) will say:
Masun yev pajin yeghitzi Soorp Badarakis"
May this be your share and portion of this Holy Sacrifice.
The receiver:
Pajin im Asdvatz Havidenagan.
My portion is God forever.
The mas that is distributed in our church is faithfully made by Digeen Almas,
Sippy Andonian and Donna Nashawaty. We all have different ways of serving our
church and we thank these devoted ladies for their untiring efforts in
performing this particular task.
For additional information on the tradition of taking mas (unleavened bread),
please refer to the following scripture verses:
Exodus 12:17
1 Corinthians 5: 7, 8
January 9, 2005 Nushkhar (communion wafer)
This week’s mini lesson is on the “Nushkhar”, which is small, round unleavened bread stamped with a special insignia and used by the priest for Holy Communion. According to the tradition of the Armenian Church the communion wafer is made by the celebrant of the Divine Liturgy.
Der Aram prepares the wafer with flour and water and during the process recites Psalms. He rolls out the unleavened dough to approximately 1/8” in thickness and cuts out circles with either a cookie cutter or glass having the same diameter as the nushkhar mold. He then takes each circle of dough and affixes it to a mold and applies equal pressure to insure that the imprint will be clear and even. The mold is carved with the Crucifixion or Resurrection, with grains of wheat and bunches of grapes, as well as the Armenian initials of Jesus Christ (JS CT). The nushkhars are then cooked. It is permissible to make a large number and freeze them for later use.
At the beginning of Badarak, Der Hayr chooses a nushkhar for consecration. The wafer is then placed into wine, representing the Blood and Body of Jesus Christ. It is then broken into small pieces and distributed to parishioners receiving communion.
Our next mini lesson will be on the traditions of preparing for and taking Holy
Communion. If you would like to see the molds used to make the nushkhar, they
will be on the back table in the fellowship hall after church today.
February 6, 2005
Holy Communion (Soorp Haghortootyoon)
Today’s mini lesson is on Holy Communion, which is one of the 7 sacraments in the Armenian Church. Jesus Himself instituted this sacrament during the Last Supper, the day before he was crucified. Matthew chapter 26 reads… “He took some bread, broke it and gave it to the disciples, and said, Take, eat; this is My body. Then He took a cup of wine and said, Drink from it, all of you; for this is My blood of the covenant which is poured out for many for forgiveness of sins. Jesus said, Do this in remembrance of Me”…….which is what Christians have done since then and to this day. In the Armenian Church, the Nushkhar, which is the communion wafer, is placed into wine representing the body and blood of Jesus Christ. It is broken into small pieces and distributed to parishioners who wish to take communion.
How to Prepare For Communion
Prior to receiving Holy Communion, one must strive to prepare themselves in several ways. The most traditional form of preparation is through fasting several hours before Badarak is celebrated. It is much more important, however, to prepare ourselves spiritually. Since to take communion means to communicate with the Lord (through His Body and Blood) and with His church, anyone who takes communion should be in reconciliation with God and his fellow man. The Bible says “If we confess our sins, He is faithful and just and will forgive us our sins and cleanse us of all unrighteousness.” (1 John 1:9) We can begin to prepare ourselves through prayer and confession at home and quietly to ourselves during Badarak, especially during the singing of Der Voghormia (Lord Have Mercy), which is a beautiful hymn that asks God’s forgiveness for our failings. In addition to this personal reflection, our church offers a general confession just before communion is given. In summary, the most significant factor in preparation for communion is that a person approaches the Altar with a pure heart, clean conscience, and loving spirit.
How to Take Communion
When it is time during the Liturgy for communion, Der Hayr will make an invitation. Parishioners wishing to take communion should come forward, and kneel down for confession (those unable to kneel may stand). A general confession is read by a deacon. When the confession is over, the celebrant gives the absolution, communicants rise from the kneeling position and approach one by one to receive communion. Each should first say “Meghah Asdoodzoh” (I have sinned against God) cross themselves and then receive communion. They should then move to the side of the chancel facing the altar until the priest gives his blessings in a crosswise manner with the chalice. The communicants may then return to their seats.
Holy Communion is the central and most important part of the Badarak….above the hymns, chants and the sermon. It is God’s precious gift to every believer and an essential element in our spiritual well being. Just as the physical body needs food and water to sustain it, the soul needs spiritual food to keep alive and grow.
To receive communion is the greatest Christian privilege , and ideally, it should be taken as often as possible. Although it is offered each Sunday during Badarak, it can also be requested and taken privately by previous arrangement with Der Hayr.
Scripture verses pertaining to communion:
Matthew 26:26 – 28 Luke 22:19,20
Mark 14: 22 – 24 I Corinthhians 11:23-30
May 8, 2005 Lighting Candles in Church
In previous mini lessons we have emphasized that the Armenian church and worship service engages all the five senses…..burning candles, vibrant colors, music of the choir, smell of incense and the taste of the Bread and Wine of communion are examples of this. What we see, touch, taste, smell and hear all help us to focus our entire being on the worship of God.
Today’s mini lesson is on yet another meaningful sensory experience and one of the most beautiful devotional traditions of our church….the practice of lighting candles in remembrance of a departed loved one or to send special prayers for the living who are in need.
Before we go into the specifics of this practice, it is important to briefly note the Biblical significance of this tradition.
Since ancient times, light has been symbolic of God. “God is light and in Him there is no darkness at all (1 John 1:5) Light is also symbolic of Jesus. In John 8:12, Jesus Himself says “I am the light of the world; he who follows Me shall not walk in the darkness, but shall have the light of life.” Therefore, we can think of the light from a burning candle as a fitting symbol of Christ’s radiance and of God who is the Source of all grace and enlightenment.
If you would like to light a candle in our church, you can simply take one (or more) from the table in the vestibule before entering the sanctuary. You may leave a monetary contribution if you wish. Usually, the best time to light a candle is when you first come into church. Light your candle, place it in the stand at the front of the church, say your prayer and then quietly take your seat. In order not to disturb other worshippers or disrupt the service, do not light
June 12, 2005 The Nicene Creed (Havadamk)
Today’s lesson is on the origin and purpose of the Nicene Creed, which is called the Havadamk in the
Armenian Church.
Jesus Christ chose twelve apostles and taught them with particular care. The apostles in turn passed His
teachings along to the people. As time passed, short creeds containing these truths were written to combat
false teachings and to summarize what one should believe if he is to be baptized a Christian. Theological
disputes emerged, especially conflicting understanding of the nature of Christ.
In the 4th century, the Church decided to compose one uniform official creed. The Bishops met in
ecumenical council, first in Nicea and then in Constantinople, and established what is today called the
Nicene Creed.
The Nicene Creed is the most ecumenical of creeds and is affirmed by the Eastern Orthodox, Roman Catholic
and most Protestant churches. In liturgical churches, such as the Armenian Church, it is said every Sunday as
part of the Liturgy. Many groups that do not have a tradition of using it in their services nevertheless are
committed to the doctrines it teaches.
The creed was placed in our Divine Liturgy in the 5th century to assure that there be no deviations from
the true faith. Because it is important not only to have faith but also to believe so deeply that we want to
share that faith, the creed is recited aloud by the congregation. While reciting the creed, hands are joined
together, thumbs crossed, as a reminder of our unity in the Christian faith.
Faith, however, is not just a matter of feelings but also of knowledge. The creed reminds us of the facts we
must know as Armenian Apostolic Christians.
October 2, 2005 Women's Head Covering in Church
The teaching in the Armenian Church is that a woman should cover her head and be modestly dressed in church. The reasons for this time-honored practice are quite simple but have often been misunderstood and, over the years, the tradition has been partially neglected. This mini lesson will attempt to clarify the reasons, both scriptural and from tradition, why women should wear a head covering in church, especially when approaching the altar to take Holy Communion. Throughout the Bible, the woman's veil has been a sign of modesty (Gen. 24:65). In 1 Corinthians, Chapter 11 (especially verses 5, 6 and 13) Saint Paul makes reference to the appropriateness of women in church wearing a headdress. In these verses, he emphasizes that to not wear a headdress or veil can be considered as disgraceful. The context seems to be that since hair gives glory to a woman, her glory should be totally shielded as a sign of humility when coming before God. Although Paul makes a strong case for this, it should be noted that he also emphasizes that head coverings are a matter of tradition. Furthermore, the symbolism of the veil is also a sign of a wedding ceremony for both the bride of man and the bride of Christ. In the history of the Church, priestly vestments have played a similar symbolic role. In our church, veils are available up front and are given to women as they approach the altar for Communion. In summary, the principle reasons for a woman to cover her hair in Church, especially when approaching the altar to receive Holy Communion: 1. A sign of piety and holiness 2. A sign of reverence, humility and modesty. 3. As a sign of submission to the will of God. 4. To avoid distracting others from meditation and prayer by bringing attention to her self. NOTE: Any form of dress or appearance that draws attention to oneself or is distracting to others in church is discouraged for men as well as women. Scripture verses: -"Every woman who has her head uncovered while praying or prophesizing, disgraces her head (her husband); for it is the same as if her head were shaved." -"For if a woman does not cover her head, let her also have her hair cut off; but if it is disgraceful for a woman to have her hair cut off or her head shaved, let her cover her head." 1Cor 11:5, 6 -"Judge for yourselves: is it proper for a woman to pray to God with head uncovered?" 1Cor 11:13
October 16, 2005 The Kiss of Peace
Today’s mini lesson is an explanation of the Kiss of Peace which is a ritual
gesture emphasizing Christian love and unity and one
of the most beautiful early Christian traditions preserved in our church. In
Armenian it is called Voghchooyn, which means greeting or salutation.
The Kiss of
Peace began in the early church when the apostles Paul and Peter routinely
directed the Christian communities to “greet one
another with a holy kiss” (Romans 16:16, 1 Corinthians 16:20, 2 Corinthians
13:12, 1 Thessalonians 5:26, 1 Peter 5:14) as a visible sign of
their unity and love in Christ.
Originally a
kiss, it is now a bow, to the left and to the right of the person being greeted.
The Priest gives the greeting to the Deacon who
gives the salutation to the persons (usually two Board members) who will,
in turn, pass it on to the congregation. One should give and
receive the Kiss of Peace in this manner: Put your right hand over your heart
and lean forward first over the right and then over the left
shoulder of the person who is being greeted, saying “Kristos ee mech mer
haydnetzav” or “Christ is revealed among us.” The one receiving
the greeting responds, “Orhnyal eh haydnootyoonun Kreesdosee” or “Blessed is the
revelation of Christ.” The receiver then turns to the
person next to him/her and continues passing the salutation until everyone in
the church has received it. It should be noted that if a person
is not able to speak Armenian, it is perfectly acceptable to pass the greeting
in English.
The apostles’
instruction to greet each other with a holy kiss was not only to symbolize unity
and love of God but was also an effective
reminder of Jesus’ warning: “If you are offering your gift at the altar and
there remember that your brother has something against you,
leave your gift at the altar and go; first to be reconciled to your brother, and
then come and offer your gift” (Matthew 5:23).
In our Badarak,
when the Deacon instructs us to greet one another with a holy kiss, he also adds
that those of us who are not worthy to
partake in this should “go outside the doors and pray there.” Although we don’t
see this enforced in contemporary times, it should be a
strong reminder or our personal responsibility to “live peaceably with all”
(Romans 12:18). We should ask ourselves “Does my brother
or sister have something against me? What can I do to restore peace in our
relationship?” The Bible reminds us: “If anyone says, ‘I love
God,’ and hates his brother, he is a liar, for he who does not love his brother
whom he has seen, cannot love God whom he has not seen”
(1 John 4:20). All of this is summarized beautifully in the Hymn of the Kiss of
Peace, which the choir sings as the congregation is passing
the greeting.
November 13, 2005 Basic Rules and Manners in the Armenian Apostolic Church
Church Attendance: We should all strive to come to church regularly and on time. Our church service begins at 9:30 for early morning services. Badarak commences at 10:00 AM. Effort should be made to acquire the habit of arriving at church at the beginning of the service but if we cannot, there is no need to feel embarrassed. It is better for you to arrive a bit late than not attend at all. Ideally, early comers should take the pews up front and leave the back ones for late comers so there will be the least amount of distraction.
Entering the Church: Your entrance
into the church must be reverent and respectful. While entering, if you find
that the Bible is being read, or if the Havadamk (the Nicene Creed) is in
progress, stay in the vestibule or back of the church until it is over. Other
times to wait before entering the church are
During the Hayr Mer (Lord’s Prayer)
If
the choir is singing Soorp, Soorp (Holy, Holy)
If
the choir in singing Miayn Soorp, Miayn Der (One is Holy, One is Lord)
If
the choir is singing Der Voghormia, (Lord, have Mercy).
At all the above indicated times, wait until the particular hymn, prayer, etc. is completed before entering the church. When you take your place in the pew, bow your head, make the sign of the cross, and inaudibly say a personal prayer or "The Lords Prayer." You are now ready to participate in the service.
General Manners in Church: An attitude of reverence and respect forms the foundation of our church manners. Concentration on the ceremony should be our main concern. Therefore, heads turned to look for friends, and other similar distractive motions are bad manners in church. Other general rules are as follows:
Dress
in modest and appropriate clothing. Think of how you would want to look if you
were standing in front of God Himself.
No gum chewing or eating of any kind
Do not cross your legs while sitting. It is a sign of “casualness” that is
considered irreverant
Do not stretch or place arms on pews or across the backs of pews.
Do not walk from the middle aisle.
Participation: Always keep in mind you are not a spectator, but a participant in the church services. Upon entering the church take a liturgy book, turn to the specified page and follow the services. This way you will be able to follow the actual Liturgy and understand the meaning of it. Our church utilizes an electrical device on the wall above the choir to depict the appropriate pages for the service.
The Liturgy Book will also instruct you as to the proper time to sit, stand or kneel during the service. You are encouraged to sing along with the choir but do not sing, however, with the officiating Priest and the person serving as Deacon at the Altar.
March 19, 2006 CEC Christian Lending Library
The Christian Education Committee is pleased to announce the opening of our new church lending library. The library offers books and media on various Christian Education topics and the teachings of the Armenian Apostolic faith.
A variety of items have been selected in order to meet the needs and interests of all ages. Parishioners will be able to borrow books for a period of one month and CD’s, Videos and DVD’s for a period of two weeks.
The library will function on a self-service format. The following are library rules and procedures:
1)
Choose the item you wish to borrow.
2) Take out the
Title Card and write your name and date you are taking the book out.
3) Place the
card in the file box located on the library bookshelf.
4) On the Date
Due card that remains in the book/media, write the date your item is due back to
the library. Leave this card in the sleeve as it is just a reminder to you of
the due date.
·
Books should be returned in one month or sooner
·
Media should be returned in 2 weeks or sooner
5) Returned books and media can simply be placed in the Return Bin located on the bottom shelf of the bookcase.
If you have any questions or need assistance, a CEC member can help you. Members are: Der Hayr, Yeretskin Margaret, Barbara and John Berberian, Linda and Magdy Faltous, Alan Goshgarian, Diran Der Khosrofian, Andre Markarian and Priscilla Altoonian.
We’re very excited about this project and hope you will find the library helpful as well as enjoyable.
What is the position of the Bible in the Armenian Church? The word Bible comes from the Greek word “Biblia”, meaning books. The Armenians could conceivably have chosen “Keerker” (books) as their word for the Bible….but they didn’t.
Quoting Vehapar Karekin I when he was a Vartabed in 1963…. “The full name for the Bible is Asdvadzashoonch Matean, which means Divinely Inspired Book. But the Bible is often called simply Asdvadzashoonch, which means the Breath of God. The word itself (Asdvadzashoonch) denotes, in a pointed way, the very heart of the Armenian attitude to the Bible.”
This choice of a title is a profound revelation that our people received from God. Our Armenian forefathers truly believed the writers of the books of the Bible were inspired (God-breathed) by God in a very special way to record the truth as only God knows it.
“All scripture is inspired by God and profitable for teaching, for reproof, for correcting, for training in righteousness.” 2 Timothy 3:16
What is the Bible? The bible is a collection of inspirational writings that reveal God to man and is divided in two parts.
1) Old Testament - old agreement between God and the people of Israel. It begins with the story of the creation of the world and then records the history of the people of Israel and their expectation of the messiah to come. It also contains doctrine (teaching) and prophecy.
2) New Testament - new agreement between God and man. It records the coming of the Messiah (Jesus Christ) as well as His words, deeds, death, resurrection and ascension.
When was the Bible written? The Bible as we know it today was not always available in one book. The different “chapters” were written at various times over a period of approximately 1500 years from about 1400 BC to 100 AD.
Who wrote the Bible? God is the “author” of the Bible. Webster defines author as…writer or originator. God handpicked not less than 35 different human writers to record His Word in written form. These men were from all aspects of life (shepherds, prophets, poets, fisherman, kings) and lived in different times and in different countries. Yet, when all of their writings were brought together into one volume, there was marvelous unity and harmony from beginning to end. This can be accounted for in only one way…there was one mastermind behind all these writers…God.
2 Peter1:21 “For no prophecy was ever made by an act of human will, but men moved by the Holy Spirit spoke from God.”
Why did God give us the Bible?
1) To reveal Himself to us.
2) To teach us right from wrong.
3) To teach us how to live a happy, prosperous life on earth.
4) To teach us how to receive eternal life.
Someone once said of the Bible:
“Read it to be wise, believe it to be safe and practice it to be right.”
November 5, 2006 WORSHIP IN THE ARMENIAN CHURCH
One of the central elements of being a Christian is the time we spend in worship of our Heavenly Father, the Son and the Holy Spirit. The practice of worship is an essential element of our existence as humans and a part of our very being as creations of our Maker. Worship, both individual and communal, is incredibly pleasing to God and also helps to develop our relationship with Him.
Every Church (not the building, but the gathering of committed Christians all over the world) has its own distinct style of worship that meets its particular cultural and spiritual needs. As an ancient Church, the Armenian people have been worshiping God in its own distinct way, practically unchanged for the last 1700 years, in the form of the Badarak. Though the pews, curtain, and elevated altar might make the Divine Liturgy (Badarak) appear as a performance for an audience to sit and watch, the Badarak can only serve as an effective worship experience if the individuals in the Church participate “in heart, mind, body and soul”.
Particular to its own culture, Armenian worship involves all the senses. We worship not only in words, but also in gestures and rituals that help us to express what we believe about God and our relationship with Him. Whether it is the radiant priestly vestments, the sweet smell of smoking incense, the unique modes of our ancient hymns or the “chinking” of the altar vessels, the Badarak is experienced at numerous levels. Even the words in Armenian that are used to define worship, words like “yergurbakotiun” and “bashdamoonk”, show that we worship with humility, with reverence and awe, and with effort.
To conclude, built into the Badarak is the unique Armenian expression of love and admiration of our Almighty God. Through the various elements of the Badarak, parishioners express both in words, thoughts and gestures, what we believe about God and our relationship with Him. It is a corporate form of worship, and it must involve each and every member of the community of Christ who has been blessed by His promises. In order to fully participate in our beautiful worship service, we need to learn our Badarak, love our Badarak and actively use our Badarak to nurture the most important relationship in our lives!
The Bible tells us…”
“Ascribe to the Lord the glory due His name,
Bring an offering and come before Him;
Worship the Lord in the splendor of His holiness.” 1 Chronicles16:29
November 15, 2006 Soorp Badarak Part I: Preparation
The Soorp Badarak is divided into 4 parts with each part depicting significant events in the life of Jesus Christ. We will offer a brief description of each of these parts over the next few mini lessons.
The first part of the Badarak is called the Preparation. In this part the celebrant prepares himself to perform the duties of the Badarak and also prepares the bread (Nushkhar) and wine (Keenee) for communion.
In order to be worthy of the honor of performing the Badarak in the name of God, the celebrant first engages in Vesting. This takes place in the vestry, which in our church is the baptismal room left of the altar. While the choir sings the appropriate sharagan of the day, the celebrant privately puts on various articles of clothing with the assistance of a deacon. A special prayer is said as each article is worn.
The vesting is done in the same manner and in the same order each week, with each piece of clothing having a specific spiritual meaning and purpose. For example: The helmet (saghavard) is a beautifully ornamented crown with a small metal cross on top. It symbolizes the virtue of hope which encourages us to defeat the enemy and gain salvation. The shabig, which is made of plain white linen, extends to the feet and symbolizes the virtues of innocence and purity. The cape (shoorchar) is made of rich material and symbolizes the virtue of faith, which is a shield against the attacks of Satan. The high erect collar (vagas) is a richly embroidered, stiffened piece of material which is placed around the neck to protect the Priest against the attacks of Satan. It is a constant reminder that we must fight evil at all times.
The vestments in the Armenian Church are very rich and colorful and are designed to clothe the Priest like a king worthy to come into God’s presence and also as a soldier of God. The vestments are the celebrants armor (Ephesians 6).
While the priest is vesting, members of the congregation should prepare themselves also with prayers and meditations asking God to vest them with Christian virtues.
In the second part of the Preparation the Priest comes out of the vestry as the choir sings the hymn of vesting (Khorout Khoreen). The deacon then approaches him with a bowl and water and he washes his hands which symbolically cleanses him of sin. He faces the altar and prays that God will forgive his sins and then turning to the congregation asks the congregation also to join in prayer to ask for his sins to be forgiven.
With the act of vesting and purification, the celebrant is prepared to gain the divine right to perform the Badarak and ascends to the altar reciting Psalm 43 with the deacon, in preparation to lead us in worship. At this time, the altar curtain is closed.
The preparation of the bread and wine for Communion now takes place. The priest blesses the bread and wine and offers them to God.
(The Vesting Scripture references: Lev.8:1-9, Ex.28, 29: 1-10)
1/22/07 Soorp Badarak Mini Lesson Part II: Synaxis
The second part of the Badarak is called the Synaxis, which is a Greek word meaning “to assemble or gather together.” It is the teaching portion of the service, intended in the early days to instruct potential new members of the church Procession around the church: After the altar and the communion bread and wine have been prepared (during Part I of the Badarak), the curtain opens and with the cross bearer in front, the celebrant leads the deacons and acolytes in a procession around the altar and down into the area of the church where the congregation is seated. This procession, or Tapor, symbolizes Christ preaching among the people. As the Priest incenses and makes his way around the church, the congregation may come up to him, kiss the hand cross and say, “Remember us before the immortal Lamb of God” (Heeshescheer yev zees arachee anmah kareenun Asdoodzo). This is an acknowledgment that during the Divine Liturgy we encounter "the Lamb of God," Jesus Christ himself. The people ask that the priest pray for them in the presence of Jesus.
Lesser Entrance: After the Priest returns to the altar, the Lesser Entrance begins, which refers to the procession of the Holy Bible behind the altar and its presentation to the celebrant. Since the Gospel contains the words of Jesus, it is chanted with great solemnity. The senior deacon calls everyone to attention by chanting “Broskhoomeh” (be attentive). He takes the ornately bound Gospel book from the priest, kisses the Gospel and elevates it high over his head. Lifting up the Gospel book is a sign of the authority of God's Word over our lives.
The altar servers then follow the senior deacon in procession around the holy altar. The hymn that is sung during the Gospel procession is Soorp Asdvadz (Holy God).
This hymn is followed by a litany chanted by the deacons. A litany is a series of chanted petitions, or prayer requests, in which the deacon invites the people to pray for various intentions: for peace in the world, for the bishops of the church, for the Catholicos, for the clergy and faithful, and for the deceased.
The Lections (Bible Lessons): In this part of the Badarak the congregation hears God’s Word through the reading of the prophets and apostles, and then hears Jesus talking to His followers, through the reading of the Gospel.
The verses are first read from the chancel (the space around the altar where the choir sits) and are taken both from the Old and the New Testaments according to the meaning of the day, following the Liturgical calendar of the Armenian Church. While the Epistle (one of the apostolic letters in the New Testament) is being read the congregation remains seated as they listen, but the members of the congregation stand when the Gospel is read.
The selection from the Gospel (books of Mathew, Mark, Luke and John) is chanted from the altar by an ordained deacon. Since it is the direct Word of God, we must listen with awe and utmost reverence, taking its message most seriously. This is why the choir proclaims, Aseh Asdvadz (God is speaking) right before the deacon chants the Gospel.
In our next mini Lesson, we will talk about the Nicene Creed, which is the last part of the Synaxis. .
2/11/07
Soorp Badarak Part II (continued) Nicene Creed
The final part of Part II (Synaxis) of the Badarak is the recitation of the Nicene Creed, which is called the Havadamk in the Armenian Church. Before we explore this common statement of our faith, we will talk about its origin and purpose.
Jesus Christ chose twelve apostles and taught them with particular care. The apostles in turn passed His teachings along to the people. As time passed, short creeds containing these truths were written to combat false teachings and to summarize what one should believe if he is to be baptized a Christian. Theological disputes emerged, especially conflicting understanding of the nature of Christ. Even though the roots of the doctrine are in the Bible, it took the church many years to formulate clearly the belief that God is the Father, the Son and the Holy Spirit and the three persons are equal – uncreated, eternal, and of one substance.
In the 4th century, the Church decided to compose one uniform official creed. The Bishops met in ecumenical council, first in Nicea and then in Constantinople and established what is today called the Nicene Creed.
The Nicene Creed is the most ecumenical of creeds and is affirmed by the Eastern Orthodox, Roman Catholic and most Protestant churches. In liturgical churches, such as the Armenian Church, it is said every Sunday as part of the Liturgy. Many groups that do not have a tradition of using it in their services nevertheless are committed to the doctrines it teaches.
The creed was placed in our Divine Liturgy in the 5th century to assure that there be no deviations from the true faith. Because it is important not only to have faith but also to believe so deeply that we want to share that faith, the creed is recited aloud by the congregation. While reciting the creed, hands are joined together, thumbs crossed, as a reminder of our unity in the Christian faith. It is interesting to note that the word “creed” is taken from the first person singular of the Latin word credo, which means “I believe.” Although we as a church, recite the “We believe” or “Havadamk” together, we should be keenly aware that we are stating what we, as individuals, know to be true and believe in, as Armenian Apostolic Christians.