Holy Wednesday  anointing of Jesus Christ by a woman in Bethany and the Betrayal of Christ are commemorated.

In the Gospel of St. Matthew, we learn that while Jesus was dining with his Apostles, a woman came in with an alabaster jar filled with valuable perfume. She opened the jar and poured the perfume on Jesus’ head. The disciples witnessing this act become upset, as the perfume could have been sold and the proceeds could have been given to the poor. Jesus hearing their displeasure said, “Why do you trouble the woman? For she has done a good work for me. For you always have the poor with you; but me you do not always have me.”  The woman’s actions foreshadowed His preparation for burial. “For in that she has poured this ointment on my body, she did it for my burial,” said Christ (Mt 26:6-13).

The Gospel reading on Holy Wednesday exhorts us not to abuse the love and promise of God, and by remembering His tortures and death for the sake of mankind, to never deviate from the correct path which is to worship and give glory to Him alone.

Holy Thursday is dedicated to the Last Supper of our Lord Jesus Christ and symbolizes the establishment of the Sacrament of Communion. In the morning, Divine Liturgy is celebrated in our churches. Following the Evening Service, the Service of the Washing of the Feet is conducted. Christ, displaying true humility and humbleness, washed the feet of his disciples after the last Supper (Jn 13:1-16). Following His example, priests in the Armenian Church humble themselves and kneel down on the bema, in front of the Church altar, and wash the feet of 12 children or servants of the church, anointing their feet with blessed oil.

In the evening of the Holy Thursday, a solemn service is held, which is the introduction to Good Friday. It symbolizes the Crucifixion, Death and Burial of Our Lord Jesus Christ.  Gospel readings during the service recall the prayer of Jesus in the garden of Gethsemane, His betrayal, arrest, and the denial of Peter.

Good Friday,is the day of commemoration of Christ’s tortures, Crucifixion, Death and Burial. The Service of the Crucifixion is conducted, following which, the Service of His Burial is held. It is during the Burial service that the symbolic Tomb of Christ, decorated with flowers and candles, is processed around the Church for the faithful to witness and participate.

On April 7, the Armenian Church celebrates one of her greatest feasts - the Annunciation to St. Mary. In the Gospel of Luke we learn that the Angel Gabriel brings the good news to the Virgin about the birth of the Savior (Lk 1:26-38).

According to Holy Tradition and the Evangelist, the Angel Gabriel appears to St. Mary while reading a passage from the prophecy of Isaiah, in which it is written about the birth of the Emmanuel from a Virgin. The Angel greets Mary, telling her, “Fear not, Mary: for you have found favor with God. And behold, you shall conceive in your womb, and bring forth a son, and shall call His Name JESUS.”

The Angel Gabriel further explains to Mary, “The Holy Sprit shall come upon you, and the Power of the Highest shall overshadow you, therefore also that which is Holy which shall be born of you shall be called the Son of God.” St. Mary could foresee the torments and sufferings that she would endure. However, by giving mankind an excellent example of obedience to the Divine Will, she said, “I am the Lord’s servant. May it happen to me as you have said.” Beginning from the moment when the Holy Virgin expressed these words, she was with child.

This Gospel story is one expression of why the Armenian Church accords high honor to motherhood, and appreciates the role of women in family life, and the lives of mankind.

Upon the Pontifical order of His Holiness Karekin II, Supreme Patriarch and Catholicos of All Armenians, the Feast of the Annunciation to the Virgin Mary is proclaimed as a day of “Blessing of Motherhood and Beauty”. On that day, a special blessing service is conducted in the Armenian Churches.

On Holy Saturday, Christ’s destruction of hell and His liberation of righteous souls are commemorated. According to Church tradition, the new day begins following the Evening Service. An evening Divine Liturgy is celebrated, at the end of which the good tiding of the glorious resurrection of the Savior is proclaimed: “Christ is Risen from the dead; Blessed be the Resurrection of Christ!”  The period of the Great Lent is thus concluded. 

The feast of the Glorious Resurrection of Our Lord Jesus Christ or the Easter Feast starts on the eve and is continued after the midnight. On the eve a solemn Candlelight Divine Liturgy is celebrated and a solemn Divine Liturgy is celebrated. Following the conclusion of the Liturgy, the assembled faithful welcome each other on the occasion of the Glorious Resurrection of Christ conveying the great tiding:  “Christ is Risen from the dead” and receive the answer: “Blessed is the Resurrection of Christ” and take lit candles home, symbolizing the Light that Christ brought into the world. The Divine Liturgy celebrated on the eve is the end of the Great lent and the start of the festive ceremonies.

The Feast of the Glorious Resurrection of Our Lord Jesus Christ or the Easter Feast is one of the five major feasts of the Armenian Church. The main origin of the feast is the following.

The king of Egypt didn’t agree to allow the Hebrews to travel into the desert to offer sacrifices to Lord the God, and the last punishment of God on the king of Egypt that should force the king to let the Hebrews out of the country was the death of every first-born son and every first-born of all cattle in Egypt. In order to save the Hebrews from that punishment the Lord spoke to Moses and by means of Moses ordered the Hebrews to kill a lamb and taking some of the blood and put it on the doorposts and above the doors of the houses. On the night when He would go through the land of Egypt to kill every first-born male, both human and animal, He would see the blood on the doors and would not let the Angel of Death enter the house. He would pass over and wouldn’t harm the Hebrews when punishing the Egyptians. Finally, after that punishment, the king allowed the Hebrews to leave the country, and the Hebrews left Egypt. So, mankind obtained life thanks to the Blood of Christ, the Lamb of God, in order to reach the Christians’ blessed land - the Kingdom of Heaven.

The Mystery of Easter is the mystery of Jesus Christ, His Salutary Holy Blood shed for mankind and His Rising from the dead for mankind. The Son of God should incarnate, be subjected to tortures, be crucified, buried and the third day raise from death (Ps 15:9-11, 29:4, 40:11-13, 117:16-17, Ho 6:2-3).

Following the crucifixion and death of Jesus Christ His body was taken off the cross and placed into the tomb and the entrance to the tomb was closed by a large stone and the soldiers were ordered to control the entrance to the tomb. After three days the three women, who had followed Jesus from Galilee, Mary Magdalene, Mary, the Mother of James and Joseph, and the wife of Zebedee brought spices and perfumes to anoint the body of Jesus. They found the stone rolled away from the entrance to the tomb, so they went in but they didn’t the body of the Lord. They stood there puzzled about this, when suddenly two angels dressed in white appeared and said to them, “Why are you looking among the dead for one who is alive? He is not here, ha has been raised” (Lk 24:5-6). The women returned from the tomb and told all these things to the eleven disciples and the rest. According to Peter more than 500 people saw Christ who had risen from the dead. So, this is the evangelical tiding of the fact of Easter or Holy Resurrection.

Resurrection of Christ became the basis of the Christian doctrine and faith. “If that is true, it means that Christ has been raised from death, then we have nothing to preach and you have nothing to believe” (1 Co 15:13-14).

Christ rose from the dead, by means of His Death He destroyed Death and granted eternal life. “I am the Resurrection and I am the Life. Whoever believes in me will live, even though he dies; and whoever lives and believes in me will never die” (Jn 11:25).

Christ died for the salvation of mankind and by His Blood took away the sin in the world, so that we should inherit eternal life.

On the day of the Easter feast people dye eggs red as a symbol of fruitful life, salvation and joy. St. Gregory of Datev considers the egg to be the symbol of the world, the shell of which is the sky, the membrane is the air, the white is the water and the yolk is the earth. Dyeing eggs red symbolizes the salvation of the world by means of Blood of Christ.

The Armenian Church celebrates the Easter Feast on the first Sunday following the full moon of the vernal equinox, with 35 days moveability, during the period from March 21 –April 26.

The Armenian Church traditionally celebrates evening Divine Liturgy on the evening prior to Jesus Christ’s Glorious Resurrection (Easter). Following the conclusion of the Liturgy, the assembled faithful take lit candles home, symbolizing the Light that Christ brought into the world. The Divine Liturgy celebrated on the eve is the start of the festive ceremonies.

On Sunday, the day of the feast, a morning service is conducted the Andastan Service is performed wherein the four corners of the world are blessed, afterwards the Divine Liturgy is celebrated. That day the faithful welcome each other on the occasion of the Glorious Resurrection of Christ conveying the great tiding:  “Christ is Risen from the dead” and receive the answer: “Blessed is the Resurrection of Christ.”

Fifty-day period beginning from the Easter Feast – the Holy Feast of the Glorious Resurrection of Our Lord Jesus Christ - and lasting till Pentecost in the Holy Armenian Apostolic Church is called Hinounk or Hinants period. That period is dedicated to the mystery of Resurrection of the Lord, and that is why it is Dominical period.

The name “Hinounk” comes from the word hisuonk (fifty). The first forty days of the period are dedicated to the appearings of Rosen Christ: “For forty days after his death he appeared to them many times in ways that proved beyond doubt that he was alive. They saw him, and he talked with them about the Kingdom of God” (Ac 1:3).

The last ten days of the Hinants period are dedicated to the Ascension of Christ.

Hianats period is concluded with the Feast of Ascension. According to the Church laws there are no fasting days during all fifty days of Hinants period, which means that all people can eat everything during that period.

The Saturday following the Holy Feast of the Glorious Resurrection of Our Lord Jesus Christ, the Armenian Church commemorates the beheading of St. John the Baptist (also known as The Forerunner).

The writers of the Gospels, St. Matthew and St. Mark, have explained the history of beheading of St. John the Baptist, who had baptized Christ, and gave the good news of His Coming (Mt 14:1-12; St. Mk 6:14-29).

According to the Evangelists, King Herod arrests and imprisons St. John the Baptist as a result of John’s condemnation of the king’s marriage to Herodias, the wife of his brother Philip. Herod wants to put John to death, but fears the Jews, because they considered John to be a prophet. On Herod’s birthday, fascinated by the dancing of the daughter of Herodias, the king makes an oath to give her anything for which she asks. Following her unforgiving mother’s instructions, she asks for the head of St. John the Baptist on a platter. The king, realizing he has been fooled, grants the request.

St. John the Baptist is one of the greatest saints in the Armenian Church. We entreat his name as an intercessor during the divine services, generally following the name of St. Mary.

According to tradition, St. Gregory the Illuminator, brings the relics of St. John to Armenia from Caesarea, and buries them near the town of Moush, after which the famous Monastery of St. John the Baptist is built. Tradition also tells us that the head of St. John the Baptist is buried underneath the Holy Altar of the Gandzasar Monastery in Artsakh (Nagorno-Karabagh).

St. John the Baptist remains as one of the most popular saints among the Armenian faithful.

This Sunday is called New Sunday because of three reasons.

Firstly, Easter means freedom and the new Sunday is a day of double freedom. God has set us free from sins, and however we are under the influence of passions. And when God does everything in a new way order to set us free from needs, it is called New Sunday.

This Sunday is called New Sunday also because of our resurrection. On the first Sunday Christ raised us from the dead thanks to His Soul and Power, and on the second Sunday he will raise us from the dead bodily, so that raising from the dead we will become immortal.

And finally, this Sunday is called New Sunday because we celebrate the feast of our soul saving in spiritual joy and fete.

The second Sunday following the Glorious Resurrection of Our Lord Jesus Christ is the Sunday of the World Church. It commemorates the first Church of Jerusalem, established by Christ.

On the first day of the Jewish festival of Passover, Jesus instructs two of the Apostles, Peter and John, to go into Jerusalem and meet a man, who would direct them to a house where Christ and His Apostles could celebrate the Passover Feast. Peter and John are led to the “Upper Room” of a house, where they make the necessary preparations for the meal.  Later that evening Christ and the Twelve Apostles sit together to eat supper.

Christ speaks to them and says, “I have desired to eat this Passover with you before I suffer:  For I say unto you, I will not any more eat thereof, until it be fulfilled in the Kingdom of God. And He took the cup, and gave thanks, and said, "Take this, and divide it among yourselves: For I say unto you, I will not drink of the fruit of the vine, until the kingdom of God shall come.” And he took bread, and gave thanks, and broke it, and gave unto them, saying, “This is my body which is given for you: this do in remembrance of me.” Likewise also the cup after supper, saying, “This cup is the new testament in my blood, which is shed for you.”  (Lk 22:15-20)

This “Last Supper” was the event where Jesus Christ established the Sacrament of Holy Communion, which we celebrate every Sunday during the Divine Liturgy in Armenian Churches throughout the world. The Upper Room in Jerusalem is considered to be the first Church, as founded by Christ. 

The Sunday of the World Church is also called “Green” Sunday, which according to Archbishop Malachia Ormanian, is the popular name of the feast and is linked with the awakening of nature in the springtime.

Red Sunday

In the Calendar of the Armenian Church, the third Sunday following the Glorious Resurrection of Our Lord Jesus Christ is known as Red Sunday.

The color “red” has been used throughout history to represent many things. One of the symbolic meanings is the blood of the martyrs who were sacrificed for Christ, His Holy Church, and their Christian faith. During the early years of Christianity, faithful followers of Jesus Christ were subjected to severe persecutions and torments. Many elected to die rather than betray their principles of life and faith, which the Incarnate God - Christ Jesus - had endowed to them and all of mankind. The psalmist writes, “Precious in the sight of the Lord is the death of the saints” (Psalms 116:15).

Today, martyrdom is far less often an occurrence in the lives of Christians, yet it does happen. However, the greater struggle is the one against sin, which we can see manifested in many ways throughout the world. The battle against wickedness and evil, which will be victorious in the end, is the current expression of the significance of Red Sunday. The Apostle Paul writes that Christ Himself endured such opposition, that we should not grow weary in our battle against wickedness. In his letter to the Hebrews, Paul says: “In your struggle against sin, you have not yet resisted to the point of shedding your blood.” (Hebrews 12:4). We are to use the opportunity of Red Sunday to once again remind ourselves of Paul’s exhortation to remain steadfast in the Lord, and to continue our daily labors of goodness and righteousness.