Sermon Archive
A growing collection of finalized sermons by Fr. Mesrop Ash and guest preachers at St. John Armenian Church.
80 finalized sermons
August 2, 2026
Fr. Garabed Telfeyan
Reflecting on Christ’s Transfiguration and the imagery of light in John’s Gospel, Fr. Garabed teaches that God lovingly invites rather than coerces. Christians are called to use their free will to believe in Christ, enter the light, unite as the Church, and recognize Jesus as the divine Son who died and rose for humanity.
John 3:13-21; Matthew 17:1-8
July 26, 2026
Unidentified (likely parish priest of St. John Armenian Church)
The preacher shares his experience as chaplain at the Western Diocese summer camp, where children asked direct and challenging questions about homosexuality, evolution, sin, and abortion. He explains that the church's teachings must be grounded in love and community support rather than worldly laws, using the abortion discussion as an example. He then connects this to the day's Gospel reading about Christ's teaching on divorce, emphasizing that Christ calls believers to view commitments through the lens of sacrificial love rather than legal loopholes, while acknowledging that the church must be a supportive community for couples facing marital difficulties.
John 1:1-14; Matthew 19:3-9 (implied, Pharisees questioning Jesus about divorce); Jeremiah 31:33 (I will write my law upon your heart)
July 19, 2026
Dn. Charles Cherezian
A homily exploring why Christians struggle to forgive themselves after God has already forgiven them. Drawing on Scripture (1 John, Isaiah, Ephesians, Psalm 103) and Armenian Church fathers (St. Gregory of Narek and St. Nerses Shnorhali), the preacher emphasizes that repentance is not merely looking backward but allowing God to transform us, and that holding onto past sins contradicts God's promise to remove them 'as far as the east is from the west.'
1 John 1:9; Isaiah 43:25; Ephesians 4:32; Psalm 103:12
July 12, 2026
Fr. Mesrop Ash
On the Feast of the Transfiguration (Vartavar), the preacher delivers an interactive children's sermon to the culminating group of St. John's first-ever summer camp. He teaches about Jesus taking Peter, James, and John up Mount Tabor, revealing his divine glory, the appearance of Moses and Elijah, and God's voice declaring 'This is my beloved son, listen to him.' The preacher draws parallels between the disciples' experience of seeing Christ's fullness and the campers' week-long journey of growing in faith. He emphasizes that although things returned to normal after the Transfiguration, the disciples were forever changed by confessing Jesus as Savior — just as the campers will carry what they learned back into ordinary life.
Matthew 17:1-9; Mark 9:2-10; Luke 9:28-36; Matthew 3:17; John 1:1-14
May 31, 2026
Unknown preacher
On the Sunday commemorating the Prophet Elijah, the preacher connects Pentecost and the descent of the Holy Spirit as fire with Elijah's showdown on Mount Carmel, where God's fire consumed the sacrifice. The homily warns against modern false idols—social media, wealth, status—and calls the faithful to root them out through confession and devotion. A children's message recounts Elijah hearing God not in the storm or wind, but in the still small voice, teaching that God is encountered in quietness and peace.
1 Kings 18 (Elijah on Mount Carmel); 1 Kings 19 (Elijah hears God in the still small voice); Acts 2 (Pentecost); Matthew 6:24 (No one can serve two masters)
May 24, 2026
Unknown preacher
A Pentecost homily reflecting on the descent of the Holy Spirit upon the apostles, the transformation of the fearful disciples into fearless preachers, and the continuing work of the Holy Spirit in bringing peace, hope, and renewal to believers in a troubled world.
John 14:26; John 14:27
May 17, 2026
Unidentified priest
The preacher explains the feast of Second Palm Sunday, unique to the Armenian Church, which falls on the Sunday after the Ascension. Drawing on the tradition of St. Gregory the Illuminator's angelic visitation in Khor Virap, the sermon connects Christ's entrance into the earthly Jerusalem (the first Palm Sunday) with his entrance into the heavenly Jerusalem (the second Palm Sunday). Using Hebrews 9 and Psalm 24, and the commentary of St. Gregory of Datev, the preacher shows how the Greater Entrance in the Divine Liturgy reenacts Christ's triumphant return to heaven, uniting heaven and earth in worship.
Hebrews 9:24-28; Psalm 24:7-10; John 1:1-14; Matthew 28:19-20 (Great Commission, referenced)
May 10, 2026
Unknown preacher
The preacher reflects on the Gospel account of Jesus healing the blind man, drawing a distinction between physical blindness and spiritual blindness. While the blind man recognized his need and came to Christ for healing, the Pharisees—though physically sighted—were spiritually blind and could not recognize their own need. Christ is the light that illuminates the soul, and true healing begins with the humility of admitting our dependence on Him. The sermon connects this theme to Mother's Day, praising mothers who guide their children into the light with patience and love, even when those children cannot yet perceive it.
John 9 (healing of the man born blind)
May 9, 2026
Father Artsakh
Father Artsakh delivers a homily on John 9 (the healing of the man born blind) at a concelebrated Divine Liturgy uniting Oriental Orthodox churches. He highlights three points: Jesus descending to the human condition to restore creation, the Sabbath controversy illustrating mercy over sacrifice, and the danger of spiritual blindness — praying that leaders everywhere may receive spiritual vision and work toward peace.
John 9; Isaiah (mercy and not sacrifice)
May 3, 2026
Unidentified priest (likely parish priest of St. John Armenian Church)
On the Feast of the Appearance of the Holy Cross, the preacher delivers a children's sermon recounting St. Cyril of Jerusalem's letter to the emperor about a miraculous shining cross that appeared over Jerusalem around 1700 years ago. The sermon explains the historical context of theological disputes about the Holy Trinity, describes the miraculous event, and connects it to the meaning of the cross today: that God loves us. Announcements are also made about an upcoming Pan-Oriental Orthodox Divine Liturgy and a Mother's Day brunch.
John 1:1-14
April 26, 2026
Unknown preacher
On Red Sunday, the preacher reflects on Christ's words about resurrection and condemnation from John 5, explaining that resurrection awaits all but the question is whether we are raised to life or condemnation. Using a child's question about paradise and hell, he describes paradise as the peace of belonging to God and hell as the eternal awareness of being unworthy of that peace. He connects this to the Armenian Genocide martyrs, remembered as saints rather than victims, calling the faithful to emulate their willingness to sacrifice everything for the kingdom and to live lives of continual repentance and return to Christ.
John 5:19-29
April 12, 2026
Unknown preacher
On New Sunday (Nor Giragi / Krknazadik), the first Sunday after Holy Resurrection, the preacher explores the etymological and theological meanings of the day's names in Armenian and English. He explains how 'Krknazadik' (Double Easter) recalls the Passover (Pesach) theme of being set apart from death, now fulfilled in Christ's resurrection. He then traces the origins of 'Giragi' (from Greek Kyrie, Lord's day) and 'Mia Shahpat' (first of the week), showing that Sunday is not merely the first of seven days but the 'eighth day'—the beginning of a new creation through the resurrection, calling believers to put away the old and embrace new life.
April 5, 2026
Unidentified
The preacher delivers a bilingual Easter homily. In the Armenian sermon, he recounts a camp encounter with a young person troubled by the story of Noah's Ark and God's justice, using it to illustrate that God's mercy and human accountability coexist, and that the Resurrection is God entering into the consequences of sin rather than leaving humanity to them. In the English sermon, he traces the Lenten journey from Eden's expulsion through Ezekiel's dry bones to Christ's temple saying in John's Gospel, arguing that the Resurrection is not merely proof or sentiment but the cosmic moment when God began rebuilding the broken architecture of creation. He invites the faithful to bring their personal ruins—resentment, failure, spiritual fatigue—to the risen Christ, who builds a new humanity through baptism, repentance, the Eucharist, forgiveness, and pious living, making believers living stones in a spiritual house.
Genesis 6-9 (Noah's Ark and the flood); Ezekiel 37 (valley of dry bones); John 2:19 (destroy this temple and raise it in three days); 1 Peter 2:5 (living stones being built as a spiritual house); John 3:16 (paraphrased in Armenian sermon)
April 4, 2026
Parish priest (not named in transcript)
On Easter Eve, the preacher reflects on the various reactions people had when encountering the resurrected Christ — joy, curiosity, and doubt. Drawing on the Armenian word 'yermodutyun' (being of two minds) from the Gospel of Matthew, he explores why some doubted even in the presence of the risen Lord, suggesting that accepting the full truth of Christ's teachings means accepting accountability for living a life of sacrifice, virtue, love, and forgiveness. He encourages the congregation that while this life is challenging, they are not alone — the church as the body of Christ supports them, and together they can live the resurrected life.
Matthew 28 (resurrection and Ascension account); Romans 6:4 (referenced in pontifical message: 'As Christ was raised from the dead by the glory of the Father, so we too may walk in newness of life')
April 2, 2026
Father Garabed Telfayan
On Holy Thursday, the preacher reflects on the Last Supper, the washing of the feet, and the institution of Holy Communion. He explains how Christ, the creator of the universe, humbled himself to wash his disciples' feet, and how believers are called to partake of Christ not only through the sacrament of communion but also through the mind (hearing the Word) and the heart (love and compassion). He connects Christ's "unless" statements to the foundations of church sacraments and urges self-examination against betrayal.
John 1:1-14; John 13:1-17; John 6:35; John 14:6; Matthew 6:9-13
March 29, 2026
Unknown preacher
On Palm Sunday, the preacher delivers an Armenian-language message about how the liturgical cry 'Hosanna' was brought out of the temple into the streets at Jesus' triumphal entry, urging the faithful to carry that same faith and hope into daily life. An English children's message uses a spring break analogy to teach about the importance of keeping promises, connecting it to God's faithfulness in fulfilling the prophetic promise of Jesus' entry into Jerusalem centuries in advance. The core message: God always keeps his promises, and his people should do likewise.
Matthew 21:1-11; Zechariah 9:9
March 22, 2026
Unknown preacher
On the last Sunday of Great Lent before Palm Sunday (Գալստյան կիրակի / Sunday of the Advent), the preacher reflects on the Second Coming of Christ as the central teaching that should order the Church's liturgical and spiritual life. In the Armenian homily, he recounts how even devoted parishioners were surprised to learn that the funeral rite is ultimately a preparation for Christ's return, and emphasizes that Christians are called to live in hope, not fear, as they await that day. In the English homily, he uses the analogy of a draining iPad battery to explain anxiety—the awareness that time is running out—and presents the Holy Gospel as the source that recharges, stabilizes, and resolves our future. He connects this to the approaching Holy Week, urging the faithful to enter it with the mindset that the liturgical celebrations are not merely remembrances of the past but promises of what Christ will fulfill at his return.
Matthew 21:9 (implied — Hosanna, Blessed is he who comes in the name of the Lord)
March 15, 2026
Priest of St. John Armenian Church (unnamed in transcript)
On this Sunday of Great Lent, the preacher interprets the parables of the unjust judge and the Pharisee and tax collector. Both Armenian and English sermons emphasize that persistent prayer and leaving justice to God go hand in hand with the Lenten call to examine one's own sins rather than judging others. True fairness belongs to God alone ('Vengeance is mine'); our task is to remain faithful in prayer and humble repentance.
Luke 18:1-8 (Parable of the widow and the unjust judge); Luke 18:9-14 (Parable of the Pharisee and the tax collector); Luke 17 (Judgment at the Second Coming, referenced); John 12:24 ('Unless a grain of wheat falls into the earth and dies' - referenced in requiem)
March 1, 2026
Unknown preacher
On the Sunday of the Prodigal Son during Lent, the preacher delivers a children's homily retelling Jesus' parable of the prodigal son, emphasizing themes of greed, wastefulness, repentance, confession, and the father's unconditional forgiveness. The preacher then addresses the adults in Armenian, drawing on St. Paul's letter to the Corinthians to stress that this very moment is the day of salvation, and concludes in English by urging the congregation to humble themselves and turn to God, whose forgiveness is always at hand.
Luke 15:11-32; 2 Corinthians 6:2
February 22, 2026
Unidentified (parish priest of St. John)
On the Sunday of the Expulsion (second Sunday of Great Lent), the preacher delivers a bilingual homily. In Armenian, he reflects on the Isaiah reading where God is disappointed with Israel for trusting political powers over divine providence, draws a parallel to the Armenian national church, and warns that the pains of this world are consequences of sin beginning with Adam and Eve's expulsion—yet Christ has opened the door of hope. In English, he explores the day's Gospel reading from the Sermon on the Mount, focusing on Christ's call to perfection through the antitheses. Using an anecdote about a reluctant young confessor who insisted he was "a good guy," the preacher explains that Christ's hyperbolic commandments show us we can never simply be "good enough"—we must continually strive to emulate Christ, hold ourselves to His standard, and use this Lenten season to repent and heal.
Isaiah (prophetic reading for the day); Romans (epistle reading); Matthew 5 (Sermon on the Mount, antitheses, "be perfect as your heavenly Father is perfect"); Genesis (Adam and Eve, expulsion from paradise)
February 8, 2026
Unknown preacher
The preacher interprets John 7:37–44, where Jesus cries out during the Feast of Tabernacles (Sukkot) about rivers of living water. He explains the Jewish festival context—the priest drawing water from the Well of Siloam as thanksgiving for God's providence—and shows how Christ transforms this into a promise of spiritual overabundance. Connecting last week's theme of hunger (bread of life) with this week's theme of thirst, he calls the congregation to prepare for Great Lent by cultivating spiritual hunger and thirst, trusting that Christ's love, forgiveness, and mercy will always be more than enough.
John 7:37–44; John 6 (bread of life, referenced); John 2 (wedding at Cana, referenced)
January 25, 2026
Unidentified parish priest of St. John Armenian Church
The preacher teaches about the Feast of the Catechumens, a uniquely Armenian pre-Lenten fast established by Saint Gregory the Illuminator, noting the absence of assigned Bible readings during that week and connecting it to the early Armenian Church's reliance on Church tradition and doctrine. He then reflects on the Gospel account of Christ walking on the water (John 6), drawing on recent Gospel readings (Lazarus, Cana) to show that Christ does not prevent all suffering but reveals Himself in the midst of tribulation, saying 'Do not be afraid, for it is I.' He shares a personal pastoral encounter with a grieving family and his own experience of loss to illustrate the human cry 'Where is God?' and points to Christ as the medicine and peace in our pain.
John 6:15-21; John 11 (Lazarus, referenced); John 2 (Wedding at Cana, referenced)
January 11, 2026
Unknown preacher
Within the octave of Theophany, the preacher reflects on the Gospel reading of Lazarus's death and resurrection (John 11), highlighting Christ's striking statement that he was glad he was not present to heal Lazarus before he died. The sermon connects this to God's timing—prayers may go unanswered in the moment not because they are contrary to God's will, but because God waits for the fullness of time to reveal His glory. The preacher also draws on the Nativity-period reading of the Holy Family's flight to Egypt as refugees, reminding the congregation that we too live as refugees in this world, awaiting our true home in the kingdom of heaven.
John 11:1-43; Matthew 2:13-18 (implied — Herod's massacre and flight to Egypt)
January 6, 2026
Ter Mesrop
On the feast of Theophany, the preacher reflects on the baptism of Christ as equal in importance to His birth in Armenian tradition. Drawing on personal anecdotes about navigating in darkness—his mother's stormy drive and his own experience learning to drive in Los Angeles and finding orientation through Sutro Tower in San Francisco—he illustrates how baptism serves as the spiritual compass that always guides us back to Christ. Just as Jesus submitted to baptism to fulfill all righteousness, our own baptism is the central moment of our spiritual life, the place where the Father declared us His beloved children, and the anchor to which we must always return.
Matthew 3:13-17; John 8:12
January 5, 2026
His Holiness Karekin II (Armenian message, read by deacon); Archbishop Hovnan Derderian (English message, read by deacon); unnamed local preacher (homily)
Three homiletic addresses delivered on Christmas Eve (Theophany Eve): (1) An Armenian-language Christmas message from His Holiness Karekin II, Catholicos of All Armenians, reflecting on the Incarnation as light overcoming darkness, theosis, the persecution of the Armenian Church, and prayers for Artsakh, prisoners, and soldiers; (2) An English-language Christmas message from Archbishop Hovnan Derderian on the Nativity as an invitation to new life, spiritual preparation, and transformation in Christ; (3) A local homily on Luke 2, focusing on the forbearance modeled by the Holy Family and the shepherds, calling the faithful to hold mystery with patience rather than demanding instant clarity.
Isaiah 9:2; Ezekiel 33:11; Galatians 4:4-5; 1 Peter 2:4; Luke 2:15-19; Ephesians 4:22-24
December 21, 2025
Unknown preacher
The preacher reflects on Luke 18:9-14, the parable of the Pharisee and the tax collector, warning that pride can nullify even our God-pleasing works. He encourages cultivating humility through prayer for those we might consider beneath us. He then recounts the story of St. Abgar the King of Edessa, the first Christian king, who humbled himself before Christ by writing a letter seeking healing, and connects Abgar's humility to the Gospel's call that those who humble themselves will be exalted.
Luke 18:9-14
December 14, 2025
Unidentified (Der Hayr of St. John Armenian Church)
At the midpoint of Advent, the preacher delivers a bilingual homily on Luke 17:1-10. In the Armenian sermon, he focuses on Christ's command to forgive and the disciples' plea to increase their faith, explaining that faith need not be great in size but must be sincere and true—like a mustard seed—and that all church life flows from that small, genuine core of faith. In the English sermon, he warns active church members against being a negative influence on newcomers whose faith is fragile, cautions against cultivating pride in one's service, and calls the faithful to humble servitude modeled on Christ, who washed feet and forgave repeatedly.
Luke 17:1-10
November 30, 2025
Unidentified parish priest (St. John Armenian Church, San Francisco)
On the Thanksgiving weekend, the preacher reflects on God as a God of second chances, using the parable of the barren fig tree from Luke 13. He shares a personal family story about disciplining children to illustrate how love requires eventual consequences, then connects this to God's patience with humanity. Christ, the merciful gardener, offers His own body and blood as nourishment (compost) so that we — the fig tree — can bear the fruit of repentance. The preacher warns that God's chances, while many, are finite, and encourages the faithful to use the gift of confession to change before time runs out.
Luke 13:1-9; John 1:1-14
November 23, 2025
Unknown preacher
The preacher delivers a bilingual sermon on Luke 12, addressing the universal experience of fear and anxiety. In the Armenian portion, he uses the analogy of a hospitalized patient who has lost their appetite but must eat to recover, comparing this to our spiritual need for the church, scripture, and communion when we are spiritually sick with fear and anxiety. He reframes anxiety as a holy sign—the Holy Spirit calling us back to God. In the English portion, he examines the parable of the two brothers disputing inheritance, Christ's surprising refusal to adjudicate, and connects this to Christ's teaching on anxiety: the root of our anxiety is covetousness and the inability to be satisfied with what we have. Contentment, not accumulation, is the prerequisite for freedom from fear.
Luke 12:13-31
November 16, 2025
Not explicitly named in transcript
The preacher expounds on Luke 9, where Jesus predicts his passion, the disciples argue about who is greatest, Christ brings a child forward as a model of spiritual innocence and contentment, and the disciples resent an outsider casting out demons in Jesus' name. The sermon warns against envy, comparison, and vainglory—especially envy toward fellow Christians—and calls the faithful to cultivate childlike contentment, humility, and gratitude for others' gifts, celebrating God's grace wherever it appears.
Luke 9:44-50
November 9, 2025
Unknown preacher
A bilingual homily on the Gospel story of Jairus, whose daughter was healed by Christ. The preacher draws parallels between Jairus's despair, the valley of dry bones in Ezekiel, and Saint Paul's teaching that the departed are "asleep" rather than dead. The sermon challenges listeners to choose faith over cynicism when confronting death and hopelessness in all areas of life. The preacher connects this message to the remembrance of the 44-day war, calling the Armenian nation to remain faithful and trust Christ to restore what has been lost.
Mark 5:21-43 (Jairus's daughter); Ezekiel 37 (valley of dry bones); 1 Thessalonians 4:13-14 (those who are asleep); John 14:6 (I am the way, the truth, and the life)
November 2, 2025
Unknown preacher
A children's sermon using relatable examples (video games, dinner time, a hypothetical billionaire's offer) to illustrate that Jesus invites us to be his children and inherit everything. The preacher explains that Jesus, as creator of all, offers us the greatest deal: do what he says and be part of God's family. Children suggest examples of Jesus' commands—avoiding sin, helping the poor, loving one another—and the preacher emphasizes obedience without excuses, even when it costs us something. A brief Armenian reflection follows, reinforcing that the Gospel's deepest truths are often simplest, and that the Church's role is to help one another live out our Christian calling.
October 26, 2025
Unidentified priest (likely parish pastor)
The preacher delivers a bilingual homily. In Armenian, he reflects on St. Paul's first letter to the Corinthians, noting that the world's wisdom cannot comprehend the preaching of the crucified Christ, and that believers may feel 'foolish' in the eyes of the world—a reality that has persisted for two thousand years. In English, he expounds on Christ's eschatological teaching in Matthew's Gospel about the second coming, emphasizing the Armenian Church's profession of awaiting Christ's return from cradle to grave (including burial practices that reject cremation). Using the parable of the fig tree, he encourages the faithful to live fully in the present season of spiritual preparation—through sacraments, scripture, relationships, and repentance—trusting that God will bring fruitfulness in His time.
1 Corinthians 1; Matthew 24
September 21, 2025
Unknown preacher
On Armenian Independence Day, the preacher draws on the Gospel reading about the Pharisees questioning Jesus on divorce and Saint Paul's second letter to the Corinthians, where Paul describes the church as an immaculate bride espoused to Christ. The sermon explores the theme of faithfulness and loyalty—both in human marriage and in the spiritual marriage between Christ and his church. The preacher applies this call to faithfulness to the Armenian nation, urging the faithful to examine their loyalty to God as the source of national well-being, especially amid current difficulties, and to live as a faithful bride to Christ within their parish community.
Mark (Gospel reading on divorce and the Pharisees' challenge); 2 Corinthians (Paul espousing the church as immaculate bride to Christ)
September 14, 2025
Der Mesrop
On the Feast of the Exaltation of the Holy Cross (Khachverats), Der Mesrop delivers an Armenian homily recounting Saint Helena's discovery of the True Cross in Jerusalem and calling the faithful to find the cross in their daily lives through mercy, love, and sacrifice. He then gives an interactive English address to Sunday school children, explaining what 'exaltation' means, retelling the story of Saint Helena finding the cross in a field of wild basil, and inviting the children to find the cross in their homes, church, and acts of love and sacrifice.
John 1:1-14; Matthew 16:24; Matthew 13:45-46; Matthew 7:7
August 24, 2025
Unidentified parish priest (St. John Armenian Church)
On the Sunday after the Feast of the Assumption, the preacher reflects on the Visitation — St. Mary's journey to her cousin St. Elizabeth after the Annunciation. Drawing on the Church Fathers, the sermon highlights how the unborn St. John the Baptist prophesied by leaping in Elizabeth's womb, enabling Elizabeth to recognize Mary as the Mother of God before a word was spoken. The preacher connects Mary's Magnificat to the Armenian Church's daily Medz Atsutsayn hymns and draws a pastoral application: in milestone moments of life, we should turn to trusted, faithful companions rather than isolating ourselves, following Mary's example of humility and communal support.
Luke 1:39-56 (Visitation and Magnificat, referenced thematically); John 1:1-14 (Gospel reading preceding the sermon)
August 17, 2025
Unidentified parish priest
On the Feast of the Assumption, the preacher delivers a bilingual homily. In Armenian, he recounts the apostolic tradition of St. Mary's dormition and Assumption — how the apostles were miraculously gathered to Jerusalem, their tearful farewell with St. Mary, her final encouragement to them through the Holy Spirit, and the discovery of her empty tomb as a sign of Christ's unique gift of bodily assumption. In English, he uses a personal story about his daughter in a canoe at summer camp to introduce St. Gregory of Datev's teaching on St. Mary as a blessed vessel or ship whose mast is her humility. He connects this to the Beatitudes' call to be poor in spirit and to the architectural symbolism of the church nave as a vessel carrying the faithful to Christ through St. Mary's intercession.
Matthew 5:3 (Beatitudes – poor in spirit, referenced in English sermon); John 15:1-8 (Gospel of the day – I am the true vine, read liturgically but not expounded in sermon)
August 3, 2025
Unknown preacher
On the first Sunday after the Feast of the Transfiguration, the preacher shares two personal stories of being lost—one from his childhood at Disneyland and one about his young son getting separated in Japantown—to illustrate Christ's parable of the good shepherd seeking the one lost sheep. He connects these experiences to Matthew's Gospel, emphasizing that Christians cannot be indifferent to the lost and vulnerable. He then traces three Gospel examples of Christ seeking the lost: Zacchaeus, the Samaritan woman at the well, and Peter after his denial. The sermon concludes with the invitation that Christ's question to Peter—"Do you love me?"—is the same invitation offered to each of us to be found and restored to the flock.
Matthew 18:12-14; Matthew 18:6; Luke 19:1-10; John 4:1-42; John 21:15-17; Matthew 16:16-18
July 27, 2025
Parish priest (name not specified in transcript)
On the Feast of the Transfiguration (Vardavar), the preacher delivers a bilingual homily exploring the events leading up to the Transfiguration on Mount Tabor. Beginning with Peter's confession of Christ as the Son of God and Jesus's declaration that upon this faith he will build his church, the sermon examines Peter's subsequent rejection of Christ's prediction of his crucifixion and Jesus's sharp rebuke — "Get behind me, Satan." The preacher explains that Jesus was not rejecting Peter himself but the doubt and evil in his heart, drawing a pastoral lesson: we must love the person while rejecting the sin within them. The Transfiguration, six days later, is presented as Christ revealing his divine light to strengthen his disciples for the difficult path ahead, and as a continuing revelation to all believers that the same divine light dwells within us, sustaining us through our own struggles and doubts.
Matthew 17:1-9; Matthew 16:13-20; Matthew 16:21-23; John (referenced regarding light)
July 13, 2025
Father Avetis
The preacher expounds the Parable of the Wheat and the Tares (Matthew 13), addressing the problem of evil and God's merciful patience. Drawing on St. John Chrysostom and St. Augustine, he explains the parable as a call to trust Christ's perfect judgment rather than condemning others. He then presents St. Macrina's interior reading, St. Gregory of Nyssa's interpretation about worldly distractions versus virtue, and St. Nerses Shnorhali's teaching that the Holy Cross itself is the winnowing fan that separates the faithful from the faithless.
Matthew 13 (Parable of the Wheat and the Tares)
July 6, 2025
Der Hayr (unidentified parish priest, St. John's)
The preacher delivers a bilingual homily on the Gospel reading from Matthew, where Jesus is challenged by opponents demanding a sign. In Armenian, he explains that people seek signs from God during difficulties, but Jesus rebukes this demand and offers only the sign of Jonah—prefiguring his resurrection. In English, he illustrates the point with a family analogy about his son Sion and fireworks, drawing a parallel between parental love that asks for trust without full understanding and Christ's call to faith without constant signs. Christ rebukes the wicked generation that demands signs, offering only the sign of Jonah (three days in the whale) as the sole sign needed: the resurrection.
Matthew 12:38-40
June 29, 2025
Der Mesrop (Der Hayk)
The preacher reflects on the Gospel of Matthew passage where Jesus declares 'I desire mercy, not sacrifice,' explaining the Orthodox concept of economia and the need for compassion, patience, and tolerance toward believers at different stages of spiritual growth. He then addresses the recent detainment of two senior Armenian bishops by the Armenian government, affirming their moral integrity and the church's duty to speak to the moral state of the nation. Drawing on the example of Saint Nerses the Great—who called King Arshak II to moral accountability and was martyred for doing so—the preacher argues that the church has always had a prophetic responsibility to uphold moral standards, even when it creates tension with the state. He calls the faithful to prayer, fasting, and unity.
Matthew 12:1-8; Hosea 6:6 (referenced via 'I desire mercy, not sacrifice')
June 15, 2025
Unknown preacher
On Father's Day and the Remembrance of Elijah, the preacher delivers two sermons. In Armenian, he reflects on the role of fathers, noting that the Church is our mother and the Bible is our father—the greatest educational means for Christian life. In English, he explains the unique Elysian Fast (Fast of Elijah) following Pentecost, its seasonal and cultural significance, and its connection to the Holy Spirit. He then unpacks the Gospel reading about Christ referencing Elijah's mission to the widow of Zarephath, showing how Elijah's life prefigures Christ. The sermon calls the faithful to recognize that welcoming God into our lives brings expectations and obligations, but also sustaining blessings.
Luke 4:25-26; James 5:16-17; John 1:1-18
June 8, 2025
Der Sarkis (guest celebrant, archpriest of the Western Diocese)
On the Feast of Pentecost, Der Sarkis reflects on what the apostles did with the church Christ entrusted to them, drawing from Acts 2 and Matthew 28. He identifies five characteristics of the early church — it was a learning/teaching church, a church of fellowship, a church where things happened, a sharing church, and a happy church — and calls the congregation to embody these same qualities today, unchanged from the original apostolic model. He also laments the loss of Armenian faithful in America and challenges the community to move beyond ethnic pride toward active evangelism and service.
Acts 2:42-47; Matthew 28:16-20; Psalm 100; John 1:1-14 (Gospel reading, referenced in passing)
May 29, 2025
Unidentified parish priest (St. John Armenian Church, San Francisco)
On the Feast of the Ascension, the preacher reflects on his young son Sion's literal question "Where's Jesus?" and uses it to explore the meaning of the Ascension. He recalls visiting the Rock of Ascension on the Mount of Olives in Jerusalem, reflects on the Great Commission from Matthew and the Ascension account in Acts, and emphasizes that Christ did not leave but is beyond our sight yet present among us — most profoundly in the Eucharist. He encourages the faithful to celebrate the Divine Liturgy even on a weekday, because the Ascension calls the Church to obey Christ's commandments and perceive his presence in their midst.
Matthew 28:16-20; Acts 1:6-11
May 25, 2025
Unidentified parish priest of St. John Armenian Church
The preacher reflects on the Gospel of John's account of the man born blind, focusing on Christ's statement that He came so the blind may see and those who see may become blind. He explores the accountability that comes with spiritual sight, connecting it to the concept of mysterion (sacrament) in the early church and the evangelical mission of St. Mesrop Mashtots. The sermon transitions into a catechetical teaching on the Sanctus hymn (Soorp Soorp), explaining its biblical origins in Isaiah and Revelation, its universal liturgical character, and its uniquely Armenian features, including direct address to Christ and emphasis on His second coming.
John 9 (healing of the man born blind); John 9:39 ("For judgment I have come into the world..."); Isaiah 6 (Sanctus, angels worshiping); Revelation (angels gathered around the Lord); Palm Sunday passages ("Blessed is he who comes in the name of the Lord"); John 10 (sheep recognizing the shepherd's voice)
May 18, 2025
Unidentified parish priest (St. John Armenian Church)
The preacher delivers a dual-language homily. In Armenian, he reflects on the early church's debate over circumcision and the Mosaic law, emphasizing that the apostles chose baptism as the new sign of covenant and that Christians are heirs of the Old Testament understood through Christ's teaching. In English, prompted by a silver alert interrupting the singing of the Lord's Prayer during the liturgy, he draws a parallel to the Feast of the Apparition of the Holy Cross (351 AD), when the cross appeared over Jerusalem demanding everyone's attention. He urges the faithful not to ignore Christ's urgent call to receive the gift of salvation through His sacrifice on the cross.
John 1:1-14 (Gospel reading referenced); Acts 15 (Council of Jerusalem, alluded to in Armenian sermon)
May 11, 2025
Unknown preacher
On Red Sunday, the preacher reflects on the martyrs of the early church and the Armenian Genocide, then examines the Gospel of John passage also used in the Armenian burial rite. He explains that Christ's statement 'the Son can do nothing of himself' is not a limitation but a revelation of his shared essence and will with the Father in the Holy Trinity. Drawing on the church fathers, he teaches that Christians are called to theosis — growing in alignment with God's will through the Holy Spirit. He connects this to the hope of bodily resurrection expressed in Christian burial, and ties the message to Mother's Day by encouraging parents to model a life aligned with God's will for their children.
John 5 (Gospel reading for Red Sunday / burial rite); John 1:1-14 (Prologue, read as the Gospel); Acts (referenced regarding St. Stephen and early martyrs)
May 3, 2025
Substitute priest (unnamed; visiting from outside the parish)
A visiting substitute priest delivers a Green Sunday (Askharamadran) homily on the celebration of the Church. In English, he explains that the Church predates the Bible, traces apostolic succession through St. Thaddeus to the Armenian Catholicos, and calls Armenian Christians to live as the 'original family' of Christ by speaking out against injustice and caring for the marginalized. In Armenian, he reflects on John 3 and the encounter between Jesus and Nicodemus, explaining the meaning of being 'born again' through baptism, the Church as mother, and Armenians as the 'new Israel'—God's people—not by ethnicity but by sacramental rebirth.
John 3:1-21 (Nicodemus, being born again/from above); Matthew 16:18 ("On this rock I will build my church")
April 19, 2025
Unidentified priest of St. John Armenian Church
On Easter Eve, the priest shares a pastoral story about a lost elderly Armenian man found on a train who needed help from multiple strangers to find his way home. The man's stubbornness and inability to help himself becomes a parable for the Easter season: just as this man had to humble himself to accept the help of others, we too must set aside our pride and accept God's help — for no amount of worldly success or capability can bring us to the Kingdom of Heaven. Christ's sacrifice on the cross was something he did for us that we could not do for ourselves, and we must be humble enough to receive that gift.
April 17, 2025
Der Karapet Telfayan
On Maundy Thursday, guest celebrant Der Karapet Telfayan delivers a homily on the institution of the Holy Eucharist, tracing how Jesus transformed the Passover meal—commemorating Israel's deliverance from Egypt—into the sacrament of Holy Badarak, delivering all humanity from sin and death through His body and blood. He explains the symbolism of the Passover lamb, the unleavened bread, and the blood on the doorposts, showing how Christ changed these into His own body and blood. He emphasizes that God is not a distant authoritarian figure but a loving Father who gives Himself to us, and calls the congregation to love one another and cherish their church community.
John 1:1-14; Exodus (Passover narrative, deliverance from Egypt)
April 13, 2025
Unknown preacher
On Palm Sunday, the preacher illustrates God's faithfulness through a personal childhood story about trust and follow-through, then connects it to the fulfillment of God's promises across generations. He highlights Zechariah's prophecy fulfilled in Christ's entry into Jerusalem, explains the meaning of 'Hosanna' as a plea for salvation, and reveals that Jesus' name (Yeshua) means 'He who saves,' showing that even the people's cry was a fulfillment of God's promise.
Zechariah (prophecy of the Messiah's entry); Palm Sunday Gospel narrative
March 30, 2025
Unknown preacher
On the fifth Sunday of Lent (Sunday of the Judge), the preacher encourages the congregation to persevere in their Lenten disciplines even if they have stumbled, then expounds the parable of the unjust judge and the widow. He draws two lessons: persistence in prayer and confidence in Christ as the perfect judge. He connects this to the previous Sunday's parable of the unjust steward, identifying the rhetorical pattern of arguing 'from the stronger' — if even flawed people do good things, how much more will God, who is perfect, act for our benefit. He illustrates this with examples from Matthew 6, parental love, and human sacrifice, culminating in God's sacrifice of his Son and the promise of resurrection.
Luke 18:1-8; Luke 16:1-13; Matthew 6:25-30
March 16, 2025
Not identified in the provided transcript
Reflecting on the parable of the prodigal son, the preacher presents repentance as recognizing one’s departure from God’s will and taking concrete action to return. The father’s unconditional restoration of the son reveals the breadth of divine mercy, while the older brother warns against resenting mercy shown to others. The homily concludes by calling the Church to celebrate whenever anyone who was lost is found and restored by God.
Luke 15 (Parable of the Prodigal Son)
March 9, 2025
Unknown preacher
Using parenthood as an analogy, the preacher explains divine discipline as an expression of perfect love. Adam and Eve’s expulsion from Paradise was not an angry or arbitrary punishment, but God’s protection against their becoming immortal while trapped in a fallen condition. Christians should therefore receive consequences, correction, and hardship with humility, recognizing them as possible opportunities for repentance, growth, and theosis.
Genesis 2–3; Matthew 6:9–13; Matthew 5:48
March 3, 2025
Parish priest (unnamed in transcript)
On Bun Barekendan (the Sunday of Good Living before Great Lent), the preacher delivers a children's sermon explaining the meaning of Poon Paregantain and why fasting during Lent makes us spiritually stronger, followed by an adult sermon in Armenian and English on the Gospel of Matthew's teaching against hypocrisy. The adult sermon explores the etymology of sincerity (without wax) as presenting ourselves honestly with our cracks and imperfections before God, inviting him to restore us rather than covering our brokenness with artificial means.
Matthew 6 (Sermon on the Mount — almsgiving, prayer, fasting, Lord's Prayer)
February 23, 2025
Unknown preacher
The preacher reflects on John 7:37-38, where Christ says 'If anyone is thirsty, let him come to me and drink,' and promises that rivers of living water will flow from the believer's belly. The Armenian portion emphasizes faith as the foundation of all spiritual and eternal life, without which nothing is possible. The English sermon uses the Hoover Dam as an analogy for latent power, explains that the 'belly' refers to the soul's dwelling place, and identifies the living water as the Holy Spirit received at baptism. The preacher connects this to the upcoming Great Lent as a time to cultivate and exercise faith, and cites St. Vartan Mamigonian's trust in Christ at the Battle of Avarayr as the supreme example of faith in action.
John 7:37-38; John 7:39
February 16, 2025
Unknown preacher
The preacher addresses the question from John's Gospel: "What must we do to do the work of God?" Christ's answer is simple—believe in him. The sermon explores the relationship between faith and action, emphasizing that belief must be continuous and must flow into works, while works without belief are empty. The preacher reviews the recent liturgical week (Fast of the Catechumens, Diarantarad, St. Sarkis) and calls the congregation to renew their faith through fasting and active participation, culminating in the call to come to Christ as the bread of life.
John 6:28-29; John 6:35; John 6:1-14; John 6:16-21; John 1:1-14; Exodus 16 (manna in the wilderness)
February 9, 2025
Not explicitly identified in transcript
The Armenian sermon introduces the upcoming Fast of the Catechumens (Առաջավորաց պահք), encouraging the faithful to observe it as preparation for Great Lent, and emphasizes the three pillars of spiritual life: prayer, Scripture reading, and fasting. The English sermon reflects on Christ walking on water from the Gospel of John, exploring how this miracle reveals Christ's authority over the physical and spiritual worlds, his bringing of peace, and the prefiguration of the church as a boat. The preacher connects the disciples' boat to the church nave, emphasizing that all belong in the church regardless of background or struggles, and that Christ comes to us despite all obstacles, overcoming loneliness and isolation.
John 6:16-21; John 2:1-11
January 26, 2025
Unknown preacher
The preacher reflects on the Armenian toast "genats" (to life), connecting it to John 3:16. Being alive is not the same as truly living; real life comes through love expressed by sacrifice, as God demonstrated by giving His only begotten Son. Christians are called to show love through sacrifice, especially as they prepare for Great Lent.
John 3:16
January 19, 2025
Unidentified priest (Saint John Armenian Church)
The preacher delivers a bilingual homily on the Wedding at Cana (Christ's first miracle). In Armenian, he warns against using Jesus' presence at social gatherings as justification for excessive drinking, emphasizes that what belongs to God must be the best, and illustrates this with the communion bread (nshkar) as an example of offering our best to God. In English, he explores why Jesus initially said "no" to Saint Mary's request, drawing three lessons: Christ is not bound by prophecy or time (per Saint Cyril), Christ works through intercession (establishing Mary's role as intercessor), and Mary's instruction to the servants—"Do whatever he asks"—teaches that our participation is required for God's miracles.
John 2:1-11; John 1:1-14
January 12, 2025
Unidentified parish priest (Saint John Armenian Church)
On the seventh day of the Octave of Nativity, the preacher delivers a children's sermon and a concluding adult reflection. The children's sermon explains the Blessing of the Water, baptism, and the Nativity story: Jesus born in Bethlehem ("house of bread"), laid in a manger (an animal feeding trough), connecting the incarnation to Holy Communion—Christ born to feed and nourish us. The concluding message draws a parallel between the Holy Family's displacement and uncertainty and those currently displaced by wildfires in Los Angeles and by conditions in Armenia, praying that God's hope sustain them until restoration.
Luke (Nativity narrative, referenced as the day's Gospel reading)
January 6, 2025
Parish priest (unnamed) and Archbishop Hovnan Derderian (Primate's message)
On the Feast of the Nativity and Theophany (January 6), the parish priest explains the Armenian Church's tradition of celebrating Christmas on January 6, tracing it to Saint Nerses Shnorhali's defense of Armenian distinctiveness. Archbishop Hovnan Derderian's Primate's message urges the faithful to walk in the light of the Lord, reflecting on renewal, spiritual values, and faithfulness in challenging times. The priest then delivers an Armenian and English sermon on the inextricable connection between Christ's birth and his baptism (Theophany), emphasizing baptism as the means of becoming members of Christ's body and inheritors of the kingdom of heaven, and urging parents not to deprive their children of baptism.
Isaiah 2:5
December 29, 2024
Unknown preacher
Approaching the new year can intensify sadness and disappointment over apparent failures or insufficient spiritual progress. Interpreting the parable of the entrusted money in Luke 19, the preacher reassures worshippers that sincere prayer, participation in the Divine Liturgy, and even a small “deposit” of faith will grow by the grace of the Holy Spirit.
Luke 19:11–27
October 13, 2024
Not identified in the transcript
Using the widow’s two mites, the preacher explains that generosity is measured relative to what a person possesses and by the goodwill and love with which the gift is offered. Drawing on Saint John Chrysostom, he assures the congregation that what they possess right now is enough for God’s saving work; eternal life is received through divine grace rather than worldly abundance or success.
Luke 21:1–4
September 29, 2024
Unknown preacher
On the Feast of the Holy Cross of Varak, the preacher recounts the discovery of a relic of the True Cross on Mount Varak and connects it with Holy Muron as a tangible link between Armenian Christians and Jesus Christ. The Cross, Holy Muron, Scripture, and the Holy Spirit are presented as gifts that draw believers into a close relationship with Christ and prepare them for his promised return.
Matthew 24:30; Exodus (alluded to through the tradition of Holy Muron)
September 15, 2024
Not identified in the transcript
On the Feast of the Exaltation of the Holy Cross, the preacher contrasts childhood grudges with the serious resentments adults justify. Christ’s forgiveness from the cross is presented as the foundation of Christian mercy, healing, redemption, and eternal life. Christians are therefore called to carry their own cross by forgiving and seeking forgiveness, even in extreme circumstances.
Luke 23:34; Matthew 6:12; Matthew 16:24
September 8, 2024
Unknown preacher
Drawing on Jesus’ healing of a deaf and mute man and on his own reluctant beginning as an altar server, the preacher interprets “Ephphatha—Be opened” as Christ’s continuing invitation in the Divine Liturgy. Christ’s compassionate touch opens believers to God’s will, commandments, healing, service, and the proclamation of the Gospel, while assuring the isolated that they are known and loved.
Mark 7:31–37
July 7, 2024
Unknown preacher
A bilingual homily for the Feast of the Transfiguration (Vardavar). The preacher recounts the events on Mount Tabor where Jesus was transfigured before Peter, James, and John, appearing in dazzling light alongside Moses (representing the Law) and Elijah (representing prophecy). The sermon explores the divine light as spiritual perception (citing St. John Chrysostom), the clothing of light as representing the Church which must be worn by Christ (citing St. Augustine), and the importance of encountering God in community, reflecting the perfect community of the Holy Trinity.
Matthew 17:1-9; Mark 9:2-10; Luke 9:28-36; John 1:1-14; Genesis 1:3
May 5, 2024
Der Mesrop
Using the story of becoming separated from his parents at Disneyland, Der Mesrop teaches the children that Jesus is the shepherd who calls his sheep by name. Christians learn to recognize Christ’s voice through Sunday school, worship, and the life of faith, remembering that they belong to Jesus and can return to him whenever they become lost.
John 10:3-4; John 10:14; John 10:27
March 31, 2024
Rev. Fr. Mesrop Ash
Christ’s resurrection reveals the divine worth and purpose of every human life. Because God paid the ultimate price through his only-begotten Son, Christians must know their value, resist selling themselves cheaply to sin or worldly validation, seek Christ’s healing, and live confidently toward their God-given destination.
John 8:25, 32; Genesis 39:7-12; Matthew 26:14-16; 1 Corinthians 6:20; John 18:11; John 3:16
March 28, 2024
Unknown preacher
On Maundy Thursday, the preacher presents the Last Supper as a Passover meal filled with expectation. The traditional empty chair for Elijah becomes an image of the Church’s joyful waiting for Christ’s return and of the place awaiting every worshipper within the gathered Christian community.
Matthew 26:17–30; Mark 14:12–26; Luke 22:7–23; Malachi 4:5–6; 1 Corinthians 16:22
March 10, 2024
Unknown preacher
Using Der Grigor Grigoryan’s decision to serve families of children with Down syndrome in Armenia as an example, the preacher explains that fear of God means accepting personal responsibility before Christ, the merciful but perfectly just Judge.
Luke 18:1–8; 2 Timothy 2:15; Psalm 111:10; Proverbs 9:10
February 25, 2024
Unknown preacher
Using the parable of the prodigal son, the preacher explores the question “Who am I?” and presents repentance as a path toward emotional and spiritual healing. Like the prodigal, Christians are called to acknowledge their condition, accept responsibility, seek trustworthy guidance, approach God humbly, receive forgiveness, and refuse to let past shame define their future.
Luke 15:11–32; Matthew 9:17
February 11, 2024
Unknown preacher
On Poon Paregentan, the preacher explains the Armenian Church’s closing of the altar curtain as a biblical and spiritual sign of the distance between the mundane and the holy. Lent calls Christians to close that distance through sincere, intimate prayer, honest self-revelation before God, and the protection of what is holy from corrupting influences.
Matthew 6:5–13; Exodus 25–30 (tabernacle, Ark of the Covenant, and priestly vestments)
January 28, 2024
Unidentified parish priest
Addressing the Sunday school children, the preacher explains Armenian customs of blessing, the meaning of church icons, and what makes a person a saint. Using baptismal cleansing and the Armenian relationship between “surp” and “srpel,” he describes saints as people with spiritually clean souls who remain faithful through hardship. Saint Sarkis is presented as a courageous Christian warrior, protector of youth, enduring hero, and heavenly intercessor who prays that believers may be brave, strong, and trusting in God.
Jesus’ baptism in the Jordan; The crucifixion and resurrection of Jesus; The Good Shepherd
January 21, 2024
Not identified in the provided transcript
Using Ivan Aivazovsky’s turbulent seascapes as an image for life’s anxieties, the preacher compares their small points of refuge to Christ’s presence with the frightened disciples on the Sea of Galilee. Believers are urged to focus upon Christ as their enduring source of peace when circumstances feel chaotic and beyond their control.
John 6:16–21
July 16, 2023
Unknown preacher
On the Feast of the Transfiguration (Vardavar), the preacher delivers a bilingual homily explaining that Christ himself did not change on Mount Tabor — rather, the disciples' perception was transformed by God's grace, allowing them to glimpse spiritual truth. The Armenian sermon emphasizes that transfiguration is continuous and that Christians are called to cultivate spiritual sight in daily life, including through the Divine Liturgy. The English sermon retells a parable of a father and two sons hiking to a vista, illustrating that God's presence is with us all along, not only at mountaintop moments. Both sermons urge the faithful to develop awareness of God's presence beneath the surface of everyday experience.
Matthew 17:1-9; Mark 9:2-10; Luke 9:28-36; Hebrews 13:8
July 9, 2023
Unidentified (likely parish priest)
The preacher reflects on the Gospel account of the feeding of the five thousand with five loaves and two fish, emphasizing that Jesus' miracles are real and continue in our lives today. He shares a parable about a preacher who used a trivial story about a donkey's shadow to illustrate how people are often more interested in meaningless tales than in the eternal truths of God's word. The sermon concludes by urging the faithful to receive Christ as the living bread and living water, and to open their hearts to God's presence.
John 6 (Bread of Life discourse); Feeding of the 5000 (Gospel account)
July 17, 2022
Unidentified parish priest
The preacher reflects on translating a children's funeral service from the Armenian Mashtots (ritual book), which leads to a meditation on Christ's special relationship with children. Drawing on the Gospel story of the feeding of the five thousand, the preacher highlights that it was a child who offered the loaves and fish to Christ. Children, unlike adults, do not understand limitations—they naturally grasp the limitlessness of God's love. The sermon calls adults to adopt a childlike outlook, bringing whatever meager gifts they have to Christ and trusting Him to make them enough, thereby participating in God's infinite, boundless love.
Matthew 14:13-21; Mark 6:30-44; Luke 9:10-17; John 6:1-14; Mark 10:14; Matthew 19:14