The birth of the Holy Mother of God is not described in the Holy Bible. We learn about from the Holy Tradition of the Church. Parents of the Holy Virgin, Jehoiakim and Anna did not have children for many years. Once, when Anna goes to the garden to pray, suddenly God’s Angel appears to her and tells her that she will have a baby. Anna thanks God for hearing her prayers and promises to present her baby to God. Jehoiakim also has the same vision. He also renders glory to God for deserving him that grace and offers sacrifice. Anna gives birth to a girl, who is named Mary, which means “Illuminated”. It was she whom God granted the grace to be the Mother of God. As mother she worried, suffered for her Son, but never opposed to God very well understanding the importance of the mission entrusted to her by God.

One of the feasts dedicated to the Holy Virgin is the presentation of three-year-old Mary (Holy Mother of God) to the temple. All Christian Churches celebrate this feast of November 21.

According to the Holy Tradition of the Church, after Mary’s becoming three-year-old, the parents of the Holy Virgin, Jehoakim and Anna, fulfilling their promise, bring Mary to the Temple and present her to God. Mary remains in the Church till her engagement.

Establishment of the feast is related to the Cathedral, which was built by the King Justinianos in honor of St. Mary, the Holy Mother of God, in the place of the old Jewish temple, on the hill Moria. The cathedral had been consecrated on November 21, 543 AD.

After 638 AD, when the Cathedral, built by the King Justinianos, is converted into a Moslem temple, the celebration of the feast spreads throughout the entire Christian world. The Feast of presentation of St. Mary to the Church has been included in the Armenian Apostolic Church Calendar in the nineteenth century.

Pontiff St. James of Nisibis is one of the authoritative and beloved saints of the Universal Church. He has deserved the epithet “Thaumaturge” (Wonderworker) for the numerous miracles relating to his name. According to hagiographical sources St. James was from a Parthian dynasty and the nephew of St. Gregory the Illuminator. When the family members of Anak the Parthian were killed nurses secretly fled to Caesaria taking with them baby Suren and James where they were educated in Christian spirit. Soon baby James and his sister Sakden were taken to Persia and for a while lived in the royal palace. However, James refused from safe and well-to-do life and became a hermit. He left for Nisibis where he met hermit St. Maruge, who was famous for leading a life befitting saints. Learning from the hermit Maruge that many people despite their conversion to true faith were skeptic and suspicious about the existence of Noah’s Ark James decided to climb the mountain in order to see the Ark and bring a piece of it. Despite his inflexible will-power he couldn’t reach the peak and after long sufferings he had a short nap. The angel visited him in his dream and put a piece of the Ark under his head. According to the tradition in the place where St. James had lain down appeared a cold stream having healing and miraculous qualities. In the future a church bearing the saint’s name was built nearby the stream. The piece of the Ark is up to date kept in the museum of the Mother See of Holy Etchmiadzin. He is one of the clergymen participating in the Nicene Council in 325. After the death of the Bishop of Nisibis God appeared to Maruge and told him that St. James was the deserving candidate for the Bishop of Nisibis. St. James passed away in 350, after leading the flock for a long time.

Bishop St. Mielitus was born in Melitene, Armenia Minor. In 358 he was the Bishop of Sebastia. In 360 he ascended the throne of Antioch. He struggled against the Arians. In 381 he presided the Second Ecumenical Council convened in Constantinople but unfortunately passed away before the end of the Council.

Each year, on January 6, the Armenian Apostolic Church celebrates the Feast of the Holy Nativity and Theophany of Our Lord Jesus Christ, which is the commemoration of the Birth and Baptism of Jesus Christ. God was incarnated and appeared to the people. During the Baptism of Jesus God the Father said, “This is my Son, whom I love; with him I am well pleased” (Mt 3:17) and the Holy Spirit descended on Christ in the form of dove, so God appeared to the people for the second time. So, both Theophanies revealed by means of the Birth and Baptism of Jesus Christ are celebrated in the Armenian Church jointly on January 6. The feast starts on the eve, in the evening of January 5, and is continued after the midnight. On the eve a solemn Candlelight Divine Liturgy is celebrated and on January 6 a solemn Divine Liturgy is celebrated. At the conclusion of the Divine Liturgy Blessing of the Waters Service is conducted symbolizing the Baptism of Christ in the River Jordan at the commencement of His ministry. By means of His Baptism Jesus blessed water.

Celebrant priest pours out the Holy Chrism drop by drop into water and blesses the water. According to the tradition people take some blessed water with them to use it as a medicinal remedy for the sick. After Blessing of the Waters Service the priests visit the houses of the faithful to proclaim the Christmastide Good News of the Birth of Jesus Christ and hence the tradition of Blessing of the Houses was formed.

The Birth of Jesus happened in this way. “In those days Caesar Augustus issued a decree that a census should be taken of the entire Roman world. … And everyone went to his own town to register. So Joseph also went up from the town of Nazareth in Galilee to Judea, to Bethlehem the town of David, because he belonged to the house and line of David. He went there to register with Mary, who was pledged to be married to him and was expecting a child. While they were there, the time came for the baby to be born, and she gave birth to her firstborn, a son. She wrapped him in cloths and placed him in a manger, because there was no room for them in the inn.” (Lk 2:1-7) The Son of God was born in poverty, in a manger. The witnesses of His Birth were the shepherds living out in the fields nearby, whom the angels had appeared and brought the good news of the Birth of the Savior singing: “Glory to God in the highest, and on earth peace to men on whom his favor rests.” (Lk 2:18)

Soon afterwards some men who studied the stars came from the East and worshipped Baby Christ, presented him gifts and returned to their countries.

Each year, on January 13, the Armenian Apostolic Church celebrates the Feast of Naming of Our Lord Jesus Christ. As Evangelist St. Luke writes in his Gospel, according to the Jewish tradition “On the eighth day, when it was time to circumcise him, he was named Jesus, the name the angel had given him before he had been conceived.” (Lk 2:21). “Jesus” is a Hebrew word meaning “Savior”. According to the Gospel according to Luke when the angel Gabriel came to Mary to give her the good tidings of the birth of the Son of the Most High, he said that Mary would name the baby “Jesus”. “You will be with child and give birth to a son, and you are to give him the name Jesus.” (Lk 1:31).

Parallel to the name “Jesus” the name “Christ” is given to the Savior, which is a Greek word meaning “Consecrated” and corresponding to the Hebrew word “Messiah”.

On the Feast of Naming of Our Lord Jesus Christ a Divine Liturgy is celebrated in all Armenian Churches. On the eve of the feast, following the evening service a special service is conducted.

On February 14, the Armenian Church celebrates the Feast of the Lord’s Presentation to the Temple. Tiarn’ndaraj, or Candlemas as it is known in the West, symbolizes the presentation of the 40 day-old Christ Child to the Temple in Jerusalem.

In accordance with the Law of Moses, the infant Christ was brought to the Temple by Mary and Joseph and presented to God. A man named Simeon was there, to whom it had been revealed that he should not see death before he had seen the Lord. Simeon held the infant in his arms, blessed God, and said, “Lord, let your servant now depart in peace, for my eyes have seen your Salvation, which you have prepared before the face of all people. A Light to lighten the Gentiles, and the Glory of Your people, Israel.” (Luke 2:29-32)

In the tradition of the Church, Evening Services (Nakhatonak) are conducted on the night preceding the Feast Day. At the conclusion of the service, the priest lights a candle from the Holy Altar, and distributes the flame to all present. With great care, the faithful take the lit candles home to their families.

The morning of the Feast Day, Divine Liturgy is celebrated in Armenian Churches throughout the world. The hymn offered during the Liturgy commemorating Tiarn’ndaraj glorifies Simeon’s articulation of “a Light to lighten the Gentiles”. The hymn praising Simeon also lauds the Mystery of the Incarnation.

Many additional customs have been inherited from the past, including the blessing of the four corners of the world in the Andastan Service, the blessing of newlywed couples, as well as offering prayers for the crops and fertility of the fields.

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.

The Armenian Genocide—the first genocide of the 20th century—took the lives of 1.5 million Armenians, who were massacred by Ottoman Turkey’s “Young Turk” government beginning in 1915. The deportation and mass extermination of Armenians continued until 1923.

Planned and executed during World War I, the Armenian Genocide saw the virtual elimination of Armenians from their ancestral homeland. Those who were not killed immediately were led on horrific death marches, like the one through the Der Zor desert in Syria. The mass exodus of surviving Armenians from Anatolia resulted in the dispersal of the Armenian people to every corner of the world. Today, the large Armenian diaspora comprises over 4 million people (roughly equal to the number of Armenians living in the modern Republic of Armenia).

The Armenian Genocide began on April 24, 1915, when Ottoman authorities arrested and killed some 250 Armenian intellectuals and community leaders in Constantinople. Those arrested included Armenian doctors, lawyers, parliamentarians, authors, and artists. Armenian civilians—including the elderly, women and children—were then forcibly removed from their homes and sent on death marches for hundreds of miles, with no food or water.

To this day, the Republic of Turkey continues to deny that the Armenian Genocide took place, although historians and scholarly authorities throughout the world recognized the Genocide as a tragic fact of history.

For years, Armenian communities around the world commemorate each April 24 as “Armenian Martyrs Day,” which they observe with religious and cultural memorials. This continues to this day.

On the occasion of the 100th anniversary of the Armenian Genocide, the genocide martyrs were canonized during a special service at the Mother See of Holy Etchimiadzin as the Holy Martyrs of the Armenian Genocide on April 23, 2015. This made the Holy Martyrs of the Armenian Genocide the first saints canonized in the Armenian Church in hundreds of years. With the canonization, the Armenian Church’s newest feast day, the Commemoration of the Holy Martyrs of the Armenian Genocide, is celebrated on April 24.