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PRESS OFFICE
Diocese of the Armenian Church of America (Eastern)
630 Second Avenue, New York, NY 10016
Tel: (212) 686-0710; Fax: (212) 779-3558
E-mail: [email protected]
Website: www.armenianchurch-ed.net
December 12, 2011
________________________________________________
CHRISTMAS MESSAGE OF ARCHBISHOP KHAJAG BARSAMIAN
Primate of the Eastern Diocese of the Armenian Church of America
MAN OF FAITH
Behold, the angel of the Lord appeared to him in a dream, saying, "Joseph,
son of David, fear not to take Mary as thy wife: for she has conceived by
the Holy Spirit. She shall bring forth a son, and thou shalt call his name
Jesus: for he shall save his people from their sins." (Matthew 1:20-22)
The peaceful image we hold of our Lord's birth gives shape and substance to
our sense of Christmas as the season of warmhearted joy. Yet the Nativity
story could have been cut off before it had barely begun. It was one man's
calling to lift the story out of tragedy, and through his actions to allow
the warmth and sweetness of Christmas to prevail. That man was Joseph: the
husband of Mary, and the earthly father who raised and instructed Jesus.
Joseph the Carpenter is an indistinct figure in three of the four gospels.
He doesn't appear at all in Mark. In John he's only present in the "family
name" of our Lord: "Jesus son of Joseph." In Luke he's cast as a witness: a
pious bystander standing off to the side, who "marvels" as divine
revelations unfold before him. That is certainly the image reinforced in
our traditional Nativity tableau.
But in Matthew's gospel we truly get to meet Joseph, and even to listen in
on his thoughts. His is the story that actually begins the New Testament.
And this tells us something about the way the earliest Christians regarded
Joseph. To them, understanding his role was the first step in approaching
Jesus.
With evident respect, Matthew assures us that Joseph was "a just man."
Alongside this, there are suggestions that Joseph's natural inclinations
tended towards caution and timidity. But three visionary dreams from "the
angel of the Lord" effect an amazing turn in his personality. Joseph
becomes a man of action, undertaking swift, daring measures to protect his
wife, rescue the infant Jesus, and defy the malignant powers arrayed against
the Holy Family.
At three critical junctures-standing by Mary in her time of pregnancy (Mt
1:24); preemptively stealing away from Bethlehem to escape King Herod's
wrath (Mt 2:14); and returning from Egypt to take up a new life in Nazareth
(Mt 2:21)-Joseph's actions turn the tide of the story, allowing it to move
forward.
But what impels him to act? Not some native cunning or energy, but rather
his trust, his confidence, in the messenger of God. In this way, Joseph is
revealed as the quintessential man of faith.
Reading Joseph's story as Armenian Christians, one can hardly overlook the
arresting parallels with our own forebears: Armenian parents who lived near
the turn of the last century. They, too, were roused from slumber due to
some premonition of danger. They, too, gathered up their children, and left
hearth and home seeking refuge in a strange land. All of them were trying
to escape death on a mass scale, just as the infant Jesus was. Many of our
ancestors did not survive. But we today are the living testament of those
who did: who found salvation and a new life. This parallel is a reminder of
how people living centuries apart found courage within their hearts, because
of their faith.
After his dramatic role in Jesus' youth, Joseph as a character recedes from
the gospels. But not before he leaves an indelible impression on the rest
of the narrative. It would have been Joseph who taught Jesus how to
practice his trade, how to manage a household and the affairs of commerce,
how to perform the pious offices of the Jewish religion. The gospels
testify to Jesus' profound familiarity with these things later in life; they
are the inheritance Joseph left to his son. Tradition has it that Joseph
died while Jesus was still relatively young; and the gospel accounts leave
tantalizing clues about the way this emotional passage may have had a
meaningful effect on our Lord's later ministry.
A recurring theme in Jesus' teaching concerns the tenderness of a father:
often a father who has been separated from his son in some way, but whose
love never dies. We see it in parables like the Prodigal Son, and
especially in Jesus' beautiful descriptions of God's loving concern for
mankind. This theme in Scripture seems to originate with Jesus: search the
Old Testament and you will find nothing quite like it. Of course, God was
always the Father of Creation (as Jesus would teach in the Lord's Prayer);
but He never knew the experience of having a father until, incarnate as man,
He came under the tutelage of Joseph. So perhaps this touching emphasis in
the adult Jesus' message owes something to the gentle, fatherly ministry he
received as a boy from Joseph the Carpenter.
One could hardly imagine a more consequential effect of one man's humble
ministry to Jesus Christ. And Joseph's beautiful example should stand
before us, as we try in our own ways to be faithful to our Lord, and take up
his ministry in the world.
That is the intention behind this year's Diocesan theme, "The Call to Serve:
Ministry of the Faithful," which emphasizes the precious, indispensible
contributions each person makes to the ongoing life of our church. The
manners in which we serve our Lord, his church, and each other can be rich
and varied. But common to every ministry is that it begins with profound
faith in God, and trust in His call to us.
Here again our exemplar is the man of faith, Joseph. And our own ministry,
like his, holds consequence. We already noted that while Joseph is absent
from most of the Gospel, his influence re-emerges every time someone refers
to "Jesus, the son of Joseph." It is as if people in those early days first
encountered Jesus by knowing his relationship to Joseph. Surely the
father's reputation for justice and goodness persuaded doubters to listen to
Jesus, and consider his words. The lesson for us today is profound. For to
the world at large, we-Christ's modern followers-are an entry point for
getting to know Jesus. Our own faithful ministry, humble though it may be,
has the potential to open the door for others to come to our Lord.
Let us be mindful of that role in the days to come, as we proclaim Christ's
birth to the world.
And as we rejoice in the birth of Jesus, in the devotion of Mary, and in the
blessing of God's love for mankind, let us find inspiration in the man of
faith, Joseph, whose tender ministry allowed the first Christmas, and every
Christmas, to ring with joy and peace.
Krisdos dzunav yev haydnetzav! Orhnyal eh haydnootiunun Krisdosee!
Christ is born and revealed! Blessed is the revelation of Christ!
With prayers,
Archbishop Khajag Barsamian
Primate
###
From: Baghdasarian
Diocese of the Armenian Church of America (Eastern)
630 Second Avenue, New York, NY 10016
Tel: (212) 686-0710; Fax: (212) 779-3558
E-mail: [email protected]
Website: www.armenianchurch-ed.net
December 12, 2011
________________________________________________
CHRISTMAS MESSAGE OF ARCHBISHOP KHAJAG BARSAMIAN
Primate of the Eastern Diocese of the Armenian Church of America
MAN OF FAITH
Behold, the angel of the Lord appeared to him in a dream, saying, "Joseph,
son of David, fear not to take Mary as thy wife: for she has conceived by
the Holy Spirit. She shall bring forth a son, and thou shalt call his name
Jesus: for he shall save his people from their sins." (Matthew 1:20-22)
The peaceful image we hold of our Lord's birth gives shape and substance to
our sense of Christmas as the season of warmhearted joy. Yet the Nativity
story could have been cut off before it had barely begun. It was one man's
calling to lift the story out of tragedy, and through his actions to allow
the warmth and sweetness of Christmas to prevail. That man was Joseph: the
husband of Mary, and the earthly father who raised and instructed Jesus.
Joseph the Carpenter is an indistinct figure in three of the four gospels.
He doesn't appear at all in Mark. In John he's only present in the "family
name" of our Lord: "Jesus son of Joseph." In Luke he's cast as a witness: a
pious bystander standing off to the side, who "marvels" as divine
revelations unfold before him. That is certainly the image reinforced in
our traditional Nativity tableau.
But in Matthew's gospel we truly get to meet Joseph, and even to listen in
on his thoughts. His is the story that actually begins the New Testament.
And this tells us something about the way the earliest Christians regarded
Joseph. To them, understanding his role was the first step in approaching
Jesus.
With evident respect, Matthew assures us that Joseph was "a just man."
Alongside this, there are suggestions that Joseph's natural inclinations
tended towards caution and timidity. But three visionary dreams from "the
angel of the Lord" effect an amazing turn in his personality. Joseph
becomes a man of action, undertaking swift, daring measures to protect his
wife, rescue the infant Jesus, and defy the malignant powers arrayed against
the Holy Family.
At three critical junctures-standing by Mary in her time of pregnancy (Mt
1:24); preemptively stealing away from Bethlehem to escape King Herod's
wrath (Mt 2:14); and returning from Egypt to take up a new life in Nazareth
(Mt 2:21)-Joseph's actions turn the tide of the story, allowing it to move
forward.
But what impels him to act? Not some native cunning or energy, but rather
his trust, his confidence, in the messenger of God. In this way, Joseph is
revealed as the quintessential man of faith.
Reading Joseph's story as Armenian Christians, one can hardly overlook the
arresting parallels with our own forebears: Armenian parents who lived near
the turn of the last century. They, too, were roused from slumber due to
some premonition of danger. They, too, gathered up their children, and left
hearth and home seeking refuge in a strange land. All of them were trying
to escape death on a mass scale, just as the infant Jesus was. Many of our
ancestors did not survive. But we today are the living testament of those
who did: who found salvation and a new life. This parallel is a reminder of
how people living centuries apart found courage within their hearts, because
of their faith.
After his dramatic role in Jesus' youth, Joseph as a character recedes from
the gospels. But not before he leaves an indelible impression on the rest
of the narrative. It would have been Joseph who taught Jesus how to
practice his trade, how to manage a household and the affairs of commerce,
how to perform the pious offices of the Jewish religion. The gospels
testify to Jesus' profound familiarity with these things later in life; they
are the inheritance Joseph left to his son. Tradition has it that Joseph
died while Jesus was still relatively young; and the gospel accounts leave
tantalizing clues about the way this emotional passage may have had a
meaningful effect on our Lord's later ministry.
A recurring theme in Jesus' teaching concerns the tenderness of a father:
often a father who has been separated from his son in some way, but whose
love never dies. We see it in parables like the Prodigal Son, and
especially in Jesus' beautiful descriptions of God's loving concern for
mankind. This theme in Scripture seems to originate with Jesus: search the
Old Testament and you will find nothing quite like it. Of course, God was
always the Father of Creation (as Jesus would teach in the Lord's Prayer);
but He never knew the experience of having a father until, incarnate as man,
He came under the tutelage of Joseph. So perhaps this touching emphasis in
the adult Jesus' message owes something to the gentle, fatherly ministry he
received as a boy from Joseph the Carpenter.
One could hardly imagine a more consequential effect of one man's humble
ministry to Jesus Christ. And Joseph's beautiful example should stand
before us, as we try in our own ways to be faithful to our Lord, and take up
his ministry in the world.
That is the intention behind this year's Diocesan theme, "The Call to Serve:
Ministry of the Faithful," which emphasizes the precious, indispensible
contributions each person makes to the ongoing life of our church. The
manners in which we serve our Lord, his church, and each other can be rich
and varied. But common to every ministry is that it begins with profound
faith in God, and trust in His call to us.
Here again our exemplar is the man of faith, Joseph. And our own ministry,
like his, holds consequence. We already noted that while Joseph is absent
from most of the Gospel, his influence re-emerges every time someone refers
to "Jesus, the son of Joseph." It is as if people in those early days first
encountered Jesus by knowing his relationship to Joseph. Surely the
father's reputation for justice and goodness persuaded doubters to listen to
Jesus, and consider his words. The lesson for us today is profound. For to
the world at large, we-Christ's modern followers-are an entry point for
getting to know Jesus. Our own faithful ministry, humble though it may be,
has the potential to open the door for others to come to our Lord.
Let us be mindful of that role in the days to come, as we proclaim Christ's
birth to the world.
And as we rejoice in the birth of Jesus, in the devotion of Mary, and in the
blessing of God's love for mankind, let us find inspiration in the man of
faith, Joseph, whose tender ministry allowed the first Christmas, and every
Christmas, to ring with joy and peace.
Krisdos dzunav yev haydnetzav! Orhnyal eh haydnootiunun Krisdosee!
Christ is born and revealed! Blessed is the revelation of Christ!
With prayers,
Archbishop Khajag Barsamian
Primate
###
From: Baghdasarian