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HOW DO ARMENIAN CLERGYMEN ASSESS THE ALLEGATIONS
OF GENOCIDE?
Dikran Kevorkian, Pastor of
Kandilli Armenian Church, who took part in 7th
October 2000 in the TV programme named “in a nutshell”
said the following:
The genocide and relocation
denote two different concepts. The imperialist schemes and
the Armenian apolitical dream leaders (media, churches and
clergy) are the causes of this situation. The Patriarch is
a spiritual leader and a blunder is committed when his opinions
are sought in the political matters. What could ASALA and
PKK do if there were no political support behind them?
There was a German pressure
on the Sublime Port for the relocation in an attempt to shake
the existing order and to secure itself an economic benefit
through the Berlin-Baghdad railroad.
With regard to assimilation,
I am prepared to say this: Today, it is only in Turkey among
all countries of the world that the Armenians manage to maintain
their own identity. The Armenians in the diaspora abroad continue
their struggle for existence by changing their names because
there are efforts there to melt the Armenians in the cultural
pot.
The diaspora knows very well
that the Sunday rites in all major American churches are in
English and the Armenians are gradually losing their own language.
Those who declare these things are branded to be black sheep
of the herd. It is for these reasons that we as the Armenians
living in Turkey, declare our regrets against these efforts,
because an injustice is committed to the spirit of national
forces entrusted to us by Atatürk. All this is a stratagem
concocted abroad, including the ASALA, PKK and Kocharian’s
declaration. We, as the citizens of Turkey, believe that an
injustice is perpetrated here. The Armenians should know better
than being scapegoats if they are intelligent enough.
MESROB II,
(THE ARMENIAN PATRIARCH)
Mesrob II, the Armenian Patriarch,
gave the following reply during a round-table meeting at the
Turkish CNN TV in October 2000 to he question of a spectator
named Henika Kiremitci who asked him how they as the uneasy
Armenian minority should act:
MESROB II - I too, feel a certain uneasiness when I feel the pulses of our
Istanbul congregation members; yet I wish to say to all members
of my church as well as to all the Armenians living in Turkey
that there is no reason for you to be uneasy. Please have
confidence in the common sense of all our citizens living
here and particularly of our State and don’t feel yourselves
embittered since you don’t even have the least involvement
with these schemes and actions.
MESROB II,
THE ARMENIAN PATRIARCH
Patriarch Mesrob II chairing
the ceremonies at the Surp Krikor Losavoric Church in Kinaliada
in the morning of 22 August delivered the following sermon
in the Surp Badarak rites presented by Hayr Sahak Apega:
FIRST PART OF THE SERMON
There was a holy pool named
Siloam at Yerusagem. At the time of Rab Hisus, the citizens
used to say that the water in the pool suddenly churned from
time to time and believed that the sick people who threw themselves
into the pool when the water churned would be healed. Hundreds
of sick people used to keep guard by the poolside and chant
prayers. One day 18 people horribly died there when one of
the poolside pillars collapsed. This incident is confirmed
in the thirteenth chapter of Lucas Bible.
Reminding this incident to
his disciples, he asked them whether these 18 people were
more sinful than the other congregation members and, failing
to receive any replies, said this: “No, because people may
die for many other reasons than their own faults or sins.
But the important thing here is this: everyone should be ready
for the critical moment between life and death for acts of
God or other causes and should avoid being caught unaware
by the death. The greatest disaster that we may encounter
is to lose God’s realm. If we want God’s affection and paternity,
we should repent and approach Him. This constitutes the focal
point of the sermons of Baptist Yahya (Surp Hovannes Migirdic)
and Rab Hisus in the Bible: Repent, because God’s realm is
near.
We are under the influence
of the horrible earthquake of which the Centre was Izmit.
Pains suffered by the death of more than twenty thousand people
aside from the material and spiritual values are not easy
to bear. The imminence of the earthquake was known. But this
is in the human nature; we do not want to understand how late
we were in adopting appropriate measures until that moment
comes. I am wondering if the consciences of these thieve contractors
are now bothering them. And the administrators acting as if
they are in a slow-motion movie? On the other hand, is it
possible not to feel grateful to the Greek citizens who sent
their blood together with monetary help or the Israeli Government
who set prize to its people and citizen even in an other country?
Humanity precedes piousness.
Surp Agop says that those who do not love others may not love
God, an invisible spirit. Those that consider religious, lingual
and racial differences are lowly miserable. Like Rab Hisus
taught in the example of Good Samaritan, all peoples are the
children of the good father in the sky and brothers of each
other even if they belong to different religions and ethnical
groups. The people should be able to display the virtue of
philanthropic spirit of help. The people who died in the Marmara
earthquake, the suffering survivors without homes are all
our brothers in the God. All believers should give the help
they are capable to. It is indeed a sin to remain aloof to
such grieves and pain.
When the autumn rains begin,
myriad of people who live in the open will be getting ill.
When we live in the warmth of our homes and partake our three
daily meals, we should also think of disaster-stricken brothers
and set aside a little from what God gave us. This is our
first duty.
Our second duty is to repair
within shortest possible time the damages in our community
schools, churches and Patriarchate building and reinforce
them against a probable new earthquake.
Doing all this, however, we
should not overlook one point: This earthquake should be an
opportunity for us to question ourselves, to renew our repentance
and to socially, administratively and spiritually renew our
deeds.
SECOND PART OF THE SERMON
In the second part of my sermon,
I want to mention an important issue when the new school year
approaches since our spiritual and cultural life sustains
a major erosion. This is due to snobbism and desire to show
off. It is not possible to conceive the reasons for disdaining
the community’s schools and for preference particularly by
the nouveau riche group to send their children to prestige
schools. These people spread unjust rumours on the quality
of the community’s schools to justify their action. Not less
than eight of the graduates of our schools gained access to
the Robert College with very high scores and the percentage
of our senior high school graduates finding their way to universities
is quite high. Our senior high schools rank hundred and fiftieth
in the whole country.
Aren’t these the indicators
of the success rates of our schools? Parents who refuse paying
two hundred millions to our schools and send their children
to those charging two to three billion Liras make the greatest
unfairness to their off-springs by denying them the richness
of their own language, culture and spiritual wealth. I am
certain that these children will blame their parents when
they grow up. There are different makes of cars and many alternatives
when you want one as good as or better than that of your neighbour.
But our community schools have none. Our schools educate very
conscientious Turkish citizens and acquaint them with the
Armenian language and literature and the basic tenets of the
Christian religion.
Don’t our schools have problems?
Of course they do. But so do the other schools. Therefore,
we should take an active role in the school administrations,
committees, and parent-teacher associations in order to remove
the administrators who do not perform well and who do not
renew themselves in a democratic way and replace them with
better ones. This is possible only by the efficient and learned
participation of our community. One of the direct consequences
of the alienation from our schools is the deterioration of
our family order. The rate of divorces, something unheard
of until recently, rose rapidly in the last decade. Our people
married without a holy bond and those who just simply cohabit
reached almost sixty percent. We have many philanthropists
among us who provide material support and seek an outlet from
the blind alley into which our community entered. On the other
hand, there are several who simply show off and remain aloof
to these problems, but raise a lot of humdrum if they are
not seated at the head tables or seen in the pictures taken.
Who, then, be involved in
these problems if not the community leaders, intellectuals
and Samaritans? I have only spiritual powers. The only thing
that I may say as your Patriarch is that I will withdraw my
benediction from every person and every family who remove
their children from their community, religion and school.
Pity to those devoid of the benefaction of the church and
church fathers! Happy are those who are bonded by the affection
ties and unison of this great family! Happy are those who
are able to drink the eternity waters through our foreseeing
merciful church built under the customs and traditions of
our ancestors!
Briefly I want to say this:
There are only a few weeks before the start of the new school
year. Own up your schools, support them, keep your children
in your own education institutions, encourage your beloved
teachers, have faith in your church and schools and return
your children to the community schools even if they are enrolled
elsewhere for one or two years.
MESROB II,
THE ARMENIAN PATRIARCH
Now we will reprint here the
interview given to Milliyet daily’s reporter Yavuz Baydar
by the Armenian Patriarch Mesrob II:
Question: There were
no Armenian Patriarchs in Constantinapolis until its conquest
by Mehmed II. Why?
Mesrob II:The history of Armenian community in Constantinapolis date back
to the fourth century BC. We know that there was an Armenian
church in the sixth century within the city walls. Later,
since Byzantine was not tolerant to Christians other than
the Orthodox denomination, the Armenians held their rites
in buildings outside the walls. The spiritual leader of all
Armenians in Thrace and in Europe until Lvov was in Bursa.
For this reason, an Armenian Patriarch was not deemed necessary
within Byzantine.
Question: What was the situation of the Armenian community in Anatolia until
the conquest?
Mesrob II:The history of Christian Armenians in Anatolia dates back to the
missionary work in eastern regionsd by two of the apostles
of Jesus, Saint Thaeeus and Saint Bartholomeus. In 301 AD,
the Armenian Kingdom accepted the Christianity as the official
religion and the Echmiadzine Patriarchate, considered as the
Archbishop for the Armenians was founded. We will celebrate
in 2001 the 1700th anniversary of this event. Furthermore,
the Armenians dissociating themselves of the Jerusalem Patriarchate
established a separate Armenian one.
The Aktamar Patriarchate founded
on the Isle of Aktamer in Van lake in 10th century was the
third. The Clician one in Kozan was established in 1441. In
all other regions, there were Armenian Bishopries or Archbishopries,
called ”marhasas” in Ottoman.
Question:Why did Fatih the Conqueror grant a Patriarchate edict to the Armenian
community in Istanbul?
Mesrob II:After the conquest of Istanbul, Mehmet II brought large numbers
of Armenians to the city in order to populate it. Following
the recognition of Gennadios as the Greek Archbishop, the
same treatment granted to Hovagim as the Archbishop of all
Armenians may perhaps be deemed as urged by the wish to establish
a balance between Christian inhabitants.
We should bear in mind the
fact that there was a large mass of people who did not accept
the Byzantine Orthodox doctrine within the Empire. Furthermore,
the Archbishop would constitute an authority for facilitating
the collection of taxes from the Armenians.
Question: We find the Armenians during the Ottoman reign as a merchant and artisan
community who were not involved on a large scale in the existing
problems. The Armenians began to get closer to the palace
from the Mahmud II period onward. In the era following the
Reformation, the Regulation on the Armenian Nation imparted
a secular autonomy to the Armenian community that produced
deputies and even viziers. At the same time, however, the
dissolution trend in the Ottoman Empire was accelerating and
some Armenian political parties were revolting against the
central administration and the bitter events that were experienced
culminated in 1915. What do you think of all these discussions
that continue still?
Mesrob II: I don't think that the Armenians, at the time, were after independence.
Most of the community were followers of the Patriarchate and
the Ottoman Empire. Some were even disturbed by the plunder
and political unrest in the Eastern part of the Empire, and
were requesting the reestablishment of security. Only a minor
part, the Taºnak followers, were after independence.
The rulers of that period
did a major mistake by holding the entire minority responsible
for the deeds of a just a few of them. To me, the problem
was this: the collapse of the Ottoman Empire had started and
numerous countries proclaimed their independence. And of course,
some powers of the West, took part in this chaos. Due to reasons
like this, the Turkish-Armenian relations were forced into
an insecure atmosphere. Thus, the decree on relocation was
declared, which led to events called as "the big disaster"
in the history of the Armenians.
Nevertheless, it would be
misleading to explain the entire history of the Turkish-Armenian
relations, up to the establishment of the Turkish Republic,
just based on this last period.
We have to study the history,
from the beginning of the 5th century. We shall
not disregard that the first Armenian publishing house was
established in Istanbul and that the first Armenian book was
printed there, as well as, that the first Armenian Theatre,
which was also opened in this city. To me, the most important
thing is that people from various communities, cultures and
religions lived together under the same roof of an Empire,
for more than 600 years. This is a fact to be celebrated.
Question: Was the transition to the Republic a pain for your Church?
Mesrob II : Of course, it was. The First World War was over and the relocation
took place. Destruction effected the entire community. In
the first five years of the Republic, the community did not
have a Patriarchate. After Muslu I. Mesrob was elected as
Patriarchate in 1927, a normalisation period started.
Question: What are the problems of your community and Church, today?
Mesrob II: We don't have problems, regarding religious matters. We can perform
our religious duties at any place and time, as we like to
do. The most important problem is lack of clergymen. A school
of clergymen is a must, however, we desire to solve this problem
together with YÖK, within the university system.
The community has social problems.
The Declaration of 1936 forced some limitations on our community,
which are in the present time totally obsolete and require
reform. One should be allowed to donate to a church, as other
are allowed to donate to mosques. All donations of properties
to Foundations, after 1936, are to be returned to the owners
since 1970. If the ex-owners have already died, the property
was confiscated. I wish this act would be annulled soon.
Question: What is your perspective of the Turkish nation, in the eve of 2000
?
Mesrub II: Though the atmosphere in Turkey, of which we are celebrating the
75th anniversary, seems somehow tight and thick,
I do not think that the situation is that bad. I bear hope
for the future. I feel positive, both for the regional situation
of our country and its steps into the future. I think that
we can overcome most of the problems by revising the system.
Question: What is your opinion, concerning the discussion on secularism ?
Mesrub II: Our community shares this principle. The document of 1863 verifies
our attitude. We still share this attitude. I, as the Patriarch
of the Turkish Armenians, do not have the least interest to
be a judge of a religious court solving claims of marriage,
divorce, and the right of property.
As a citizen born in the era
of the Republic, I think that there is no way to turn to the
past. To me, in the eve of 2000, any attempt to of ruling
daily live with religious rules, which means a return to the
middle ages, is ridiculous.
Question: The Year 2000 Celebrations are attracting the entire humanity, nevertheless,
they have a special meaning for the Christians. How will you
contribute to the "Millennium" Celebrations in Turkey
? Are these celebrations a big opportunity for Turkey ? Do
you think that Turkey is giving the deserved attention to
this subject ?
Mesrob II: It is very important for us, however, I do not know what importance
is given by the government authorities. Look, there are 3
major Anatolian Churches in Turkey: The Armenian, the Greek
and the Syriac. As far as I know, the government did not get
in touch with any of these churches, regarding the 2000 Celebrations.
We are ready for any contributions, but if it is left to the
very last moment, I am afraid that we might encounter some
undesired obstacles. I have always said:
If Palestine and Vatican are
countries of prior importance for Christianity, Anatolia,
in other words Turkey, is of secondary importance. The tombs
of half of the Apostles are in Anatolia! In 2000, a flood
of tourists will visit Israel. How many will visit Turkey?
If were are looking for a solution to our tourism crisis,
we should also consider this issue. The cultural, folkloric
and religious tissue of Turkey should be demonstrated in full
range. I think that this is not done. We should exploit this
great opportunity.
MESROB II,
THE ARMENIAN PATRIARCH
Mesrob II, the Armenian Patriarch,
in his speech held on a reception on 22 Mai 1999, at the Hilton
Hotel:
"We are on the eve of
the 3rd Millennium. We are preparing to celebrate
the beginning of a new era in the history of mankind. I think
that this is a great opportunity for all of us. An opportunity
that could enable us to realise our dream of unifying continents,
cultures and nations…
A world where individual rights
and freedom is respected, a world of justice far away from
any and all kind of violence is our mutual desire.
The crossroad ahead does not
only offer a great opportunity but also a very difficult exam.
The 2nd millennium that we are going to leave behind
us, is full of tragedies.
But still, there are also
incidents that we will remember will with respect in the following
millenniums.
Just the one that we are celebrating
today…
The establishment of the Istanbul
Armenian Patriarch, is a unique incident in the history.
Eight years after the conquest
of Constantinapolis by Fatih Sultan Mehmet, in 1461, he transformed
the West Anatolian Archbishopship into the Patriarchship of
Istanbul, by a decree. This was a clear evidence of the toleration
of Fatih and the successor Ottoman Sultan, towards different
religions.
Neither before nor after Mehmed
the Conqueror, the world history does not have a second example
of a Ruler who granted a religious rank to the believers of
another religions.
In the eve of a new millennium,
considering the conflicts in the world and our vicinity, we
should give this incident, that took place 538 years ago deserved
respect as an example of toleration between religions and
cultures.
We remember with respect,
both Sultan Mehmed the Conqueror who arranged the daily live
of the Armenians in the empire, in accordance with their beliefs
and traditions, as well as our prior 83 Patriarchs, who served
at this post with loyalty, starting with Hovagim of Bursa
the Istanbul Armenian Patriarch, who was appointed in 1461.
We the Armenians in Turkey,
as the major group of Christians in our country, are celebrating
the 75th anniversary of the Turkish Republic with
happiness and are hopeful for the future.
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