In 2001 Armenia will celebrate its 1700th anniversary as the oldest Christian Church in the world. There is an historic opportunity before us to celebrate in a genuine spiritual revival of the Armenian Church. Pilgrimages are among the most popular aspects of the events and activities planned on the occasion of the 1700th anniversary of the declaration of Christianity as state religion in Armenia.

The two main purposes of the 1700th anniversary celebrations are:

(a) To highlight the 1700-year old splendid history of the Armenian Church through seriously studied an planned events;

(b) To refocus the mission of the Church for contemporary times, with the cooperation of all layers of the Armenian people, especially the youth.

In the chain of events and activities dedicated to the 1700th anniversary, pilgrimage is one of the interconnected rings. the pilgrimage
movement has a simple goal: to lead the individual and the multitudes to God, with an inner awareness of faith in life. Therefore, it is essential that the wave of pilgrimages is spread with great enthusiasm both in Armenia, and especially, in the Disapora by bringing them closer to their roots of faith, and by maintaining their participation in a central project and mission.

For over 1700 years, pilgrimage has been an inseperable part of the life of the Armenian Christian. The specific pilgrimages dedicated to the 1700th anniversary will lead the children of the Church, especially the youth, the new generation, into a new era. Through this spiritual journey, the new generation of Armenians will reestablish a sense of belonging to the Armenian Church and will turn the strength of that identity into a purpose in their lives.

Indeed, the life of the Armenian faithful, in its entirety, should be a pilgrimage toward the heavenly Eden, God's Kingdom, and toward Armenia, the earthly Eden of Armenians.

At the beginning of the fourth century, an extremely important development took place in Armenia with the adoption of Christianity as the state religion. According to Armenian traditions, Christianity was brought to Armenia in the first century by two apostles, Saint Bartholomew and Saint Thaddaeus.

Christians were persecuted by pagan rulers in the second and third centuries, but they finally triumphed in 301ad when Saint Gregory the Illuminator converted the Armenian King Trdat (at that time a vassal of Rome) and Christianity was proclaimed the state religion.

This made the Armenians the first nation to adopt Christianity, a fact Armenians pride themselves on to this day. Following the proclamation of Christianity as the state religion, Saint Gregory became head of the Armenian church and was given the title of Catholicos. With the help of King Trdat he organised religious institutions, trained clergymen, and opened churches all over the country; rapidly and at times coercively, he converted the rest of the population.

The very first spiritual expression of the 17th Centenary of Cristian Armenia is the rebirth of the concept of pilgrimage. The Armenians are an ancient people - a nation of pilgrims, with many holy sites, a great many of which are in ruins today. However, the pilgrim spirit still simmers in our soul. Bequeathed to us are many pilgrim songs and our Armenian lexicology is rich with words related to pilgrims and pilgrimages.

The word pilgrim is in the root of the Armenian being. During this 1700th commemoration, our ambitious schedule of pilgrimages started in August, 1997, on the Feast of St. Asdvadzadzin, and continues throughout 2001 and beyond. Armenians will go from their holy sites in the diaspora to the Fatherland. From Souchava Monastery to the Crimea, to the Holy Land of Christ and the exiled Holy See of Sis, to Kandzasar, and the barren deserts of Dehr Zor, all the way to Khor Virab and Holy Etchmiadzin.

This is the Armenian's journey.

But who is a pilgrim? What is a pilgrimage, and where are the holy places?

A pilgrim is a journey undertaken, from religious motivation to a sacred place. It is a pact, an oath, a pledge, surrender, suffering, and the happiness of victory.

People are the pilgrims and pilgrimages provide people the ability to freely move about and advance. Going on a pilgrimage, resulting in self-graciousness and self-understanding is the right of all people.

Early man walked primarily towards the securing of food. Today, also, humankind is on a quest, often without thought, walking towards the workplace in pursuit of worldly pleasures. Sometimes we walk withou direction; sometimes we walk to break the monotony of daily life. We seek other people, other worlds. All of this is a journey. However, when this journey is taken in order to improve oneself, when there is a quest of things spiritual, then the journey becomes a pilgrimage. As pilgrims our steps are no longer a simple journey, but rather an oath. Pilgrims go from place to place in order to reach a more desirable place, and when an inner journey joins with a physical journey, the journey becomes spiritual.

The pilgrim Christian is that person who knows that his condition in this world is not summed up, but rather life on earth is a journey through the church towards heavenly Jerusalem.

The Christian is a foreigner in this world no matter where he or she resides - a foreigner or a fallen angel who dreams of heaven.

The journey of pilgrims has three important aspects:

• First, the holiness of our destination. We are going towards a place that is a holy place.
• Second, we must journey towards that holy place. Pilgrimage signifies movement.
• Third, our goal must be to secure spiritual gains by living in a spiritual manner.

Adam became the first pilgrim after his expulsion from paradise. Later came Abraham who in obeying God went towards a new land, an unfamiliar place. The Hebrews were pilgrims - fleeing Egyptian captivity towards freedom. The oil-bearing women were pilgrims when they went to the grave in order to annoint the body of Christ. Pilgrimage sires were in Jerusalem, Nazareth, Bethlehem, the Jordan River, where the first Christians hastened from the Old World, France, Spain, and Armenia. They too were pilgrims who visited the cemeteries of the saints and martyrs and later built chapels.

The Armenians are an ancient people; they too have their holy sites, traditions, songs, and poems. They have made discoveries of relics of saints, have inspiring springs, and holy fountains, and the summit of their mountains. St. Illuminator himself, returning from Caesera brought the remains of St. John the Baptist and St. Athanasius, setting the foundation for a great many monasteries: St. Garabed of Mush, St. Tadeh, Maratouk, St. Nishan of Varak, Etchmiadzin, Havoutz Tar. The Armenians also went on pilgrimages to Jerusalem leaving an indelible imprint, the expression of supreme faith and prayers.

During the 7th century there were 70 Armenian monasteries in the Holy Land. Armenian and foreign historians relate that in the 5th century there were many Armenian pilgrims. St. Cyril relates seeing 400 Armenians on the road to Jerusalem and the ancient historian Yeghishe writes of 800 Armenian pilgrims who ascended Mt. Sinai. In the same century, on their way home many Armenian pilgrims stopped at St. Simeon the Stylite Monastery. Many who went to the Holy Land chose to remain there in Jerusalem, the deserts of Jordan, or the mountain of Sinai.

Pilgramages to Jerusalem continued for centuries and now we see the enviable position of the Armenian Patriarchate of Jerusalem, who along with Greeks and Latins, is the protector of the Holy Land. The Armenian Patriarchate has for centuries kept alive the concept of pilgrimages, assisting those coming from Cilicia and Armenia, many of whom rested in popular hotels along the way and whose memory remains in Aleppo, Latakia, Beirut, Damascus, and Jobbe. The picture of Armenian pilgrims being greeted royally and escorted to the church, where the chasuble cloak is draped over the shoulders of the husband and the cover of the Chalice placed upon the head of the wife. The dust of the Holy Land on their feet is kissed, and they are honoured with a special name: Mahdesi (Hadji).

"Ah, for those days!" Hamasdegh would someday write. Now as we prepare to again witness the journey of the Armenian pilgrim, the memory of Hovhannes Toumanian joins us in song:

Go in peace, dear Pilgrim.
Blessings to you, Armenian Pilgrim.

Because:

We vow to always seek the light.
Our eyes raised high always
Toward light and our solemn oath.

The Holy Myron is a mixture of pure olive oil and 47 other aromas and flowers. It is prepared only by the Catholicos of the Armenian Apostolic Church during the blessing ceremony of the Holy Myron, which takes place every seven years. During the ceremony, it has become a tradition to mix the new mixture of the Holy Myron with the previous mixture to pass on the blessing and the faith to the next generation. This mixture is then sent to all the Armenian Apostolic Churches around the world to be used in their religious ceremonies.

The Holy Myron is believed to have healing and medicinal properties. The anointment by the Holy Myron symbolises the receiving of the Holy Spirit.

In the past, the Holy Myron was used during the enthroning of Kings and religious leaders. In the Christian faith, the Holy Myron is used in many religious ceremonies and rituals. During Baptism the Holy Myron is placed on a child’s forehead; eyes; ears; nostrils; mouth; hands; heart; back; and feet, as the seal of God and the Holy Spirit. The Holy Myron is used during the ordination of Priests and Bishops, and during the consecration of Churches and Holy sites.

The following is a list of the 48 aromas and flowers used to prepare the Holy Myron (Chrism)