We publish two comments (by Mirror-Spectator and Dr. Jonathan Varjabedian) about the interview held by Armenian Patriarch in Istanbul, Mesrob II.
Mirror-Spectator On- Line 06-19-02
Armenian Lives in Turkey
An interview, which ran last week in this newspaper with the Armenian
patriarch in Istanbul, Mesrob II, was both enlightening and terribly
sad.
The archbishop, obviously a well-educated, informed and patriotic man when
it
comes to Armenian matters, is trying to walk a bizarre tightrope between his
flock, the Armenian community of Turkey, and the host country, Turkey, which
historically has shown its predisposition for quashing any sort of dissent
from its minorities.
For a country that is proudly secular, Turkey holds a vise grip on Islam
when
it comes to any institutions. As the patriarch explained, all non-Moslem
charities needed to hand back properties which they had acquired after 1936
until the mid-1970s, to the persons from whom they had bought the property
or
had received as gift or a bequest. If the person or persons from whom the
property was purchased are deceased, then the deed of the land reverts to
the
coffers of the state treasury.
In that way, the Armenians, as well as the Greeks and the Jews, have lost
hundreds of apartments, buildings or parcels of land – land they had legally
paid for or were beneficiaries of wills.
Patriarch Mutafyan made the ironic point that both the diaspora Armenian
community and the Turkish people regard the Turkish-Armenian community as
suspect at large.
For non-Turkish Armenians, it is often unimaginable and
incomprehensible why Armenians would be willing to stay in a country where a
previous government had exterminated 1.5 million of their ilk. It is also a
country which makes it harder and harder to keep one’s ethnicity safely in
that country, even in the 21st century.
For the Turks, any minority is a bit of a traitor, as they do not conform to
the generic Turkish model. A Turkish commentator once explained the mindset
of the Turks as “a melting pot,” much like the United States. It was for the
sake of the “melting pot” that they were trying to get the Armenians, Kurds,
Greeks, Jews, Lazes and other minorities from asserting any of their
differences. In that way, relatively enlightened young Turks are able to
fool
themselves into thinking that it is for the greater good that these
minorities not speak their language or practice their religions.
Another very important point made by the patriarch was the relevance of the
Armenian Apostolic Church to the young Armenians, not only in Turkey, but
also around the world. Many legitimate Protestant sects or more fringe ones
such as Jehovah’s Witnesses, are finding inroads in Armenia and elsewhere,
converting many of the Apostolic Armenians. Often, the hierarchies in those
institutions are able to communicate in a simpler, plainer way with the
young
people, which might make them feel more welcome. Perhaps the Armenian Church
should try to reach them first, providing more of the language of the
country
in which the Armenians are living. Unfortunately, despite our best efforts,
sometimes the Armenian language is lost for the kids. In the United States,
for example, English is often preferred over Armenian by the young people.
By
no means should we get rid of Armenian altogether, and slacken the effort to
learn the language, however, we should also be realistic and know that it is
only by trying to communicate with the young people that they will respond.
The Armenians living in the West can realize how lucky they are to live
where
they do; compared to the surreal situation they have in Turkey. Even in the
Middle East, countries which are much more vocal in their devotion to Islam,
Armenians often live a much easier life than their brethren in Turkey.
Obviously, the patriarch, who is being squeezed by the authorities in
Turkey,
needs the help of the Armenian Diaspora for his flock, in order to help that
community maintain its infrastructures, which are hardly funded by the
government.
The community there, including the alumni of the Tibrevank Sourp Khach,
should be applauded for their spirit and their desire to survive in the face
of such adversity. The diaspora should also pay attention to the fate of
properties that have been seized and help the community there reclaim their
rights.
The patriarch has been lobbying the Turkish political parties and government
officials to rescind the confiscatory policies to no avail. The Lausanne
Treaty of 1923 supposedly protected minority rights in Turkey. But the
present Turkish government does not give a hoot as long as it maintains the
title of “our trusted ally.” It may go on slaughtering Kurds and trampling
minority rights with impunity, as long as it pays its “dues” to the US and
the Western world to remain that trusted ally. The end of the Cold War
changed the world order, but Turkey continues to live by Cold War rules to
maintain its tyranny over its minorities.
Leave Armenian Liturgy Intact
I found Patriarch Mesrob’s comments, printed in the June 15 issue of
the Mirror-Spectator, very disturbing. While I am cognizant of the
significance of low parishioner attendance rates at numerous Armenian
parishes, Patriarch Mutafyan’s suggestion that the liturgy be reformed would
inevitably bring the Armenian Church closer to extinction, rather than
having
the reverse effect.
As Patriarch Mutafyan rightly notes, the Armenian Church is charged not only
with spreading the gospel of Jesus Christ, but it ultimately has also served
the purpose of preserving our Armenian heritage. A key part of our heritage
is the Armenian language. Patriarch Mutafyan suggests that the Liturgy
should
be changed from classic Armenian. Is he suggesting that Armenian churches in
the United States present the Badarak in English, or that the Badarak in
Turkey be presented in Turkish? It is probably true that most parishioners
do
not fully understand the classical Armenian that is presented during the
Liturgy. Most probably never hear it outside of the church. This is
precisely
why it must be present in the Liturgy, to expose the people to this part of
their heritage.
Patriarch Mutafyan cites the change from Latin that took place in Roman
Catholic church. We need not look to other churches to dictate the policies
of our own Armenian Church.
The patriarch also cites “long liturgies” are part of the reason for
dwindling attendance. Perhaps he can elaborate, and let us know just what
part of the Divine Liturgy is no longer relevant. Which part of the Holy
Badarak, which has carried our people through so many centuries, can we
eliminate?
I do not realize that we were in a race with other churches to see which one
has the most parishioner-friendly service. I did not realize that “classical
Armenian, long liturgies and all our attention focused on keeping the
traditions can be irrelevant to the everyday life of children,” to use the
patriarch’s words.
When all of these changes are made to our liturgy, we will have become like
the Catholic and Protestant churches that the patriarch refers to. At that
time, there will be little need for our children, our people, to go to an
Armenian Church. When we seek to emulate other churches, we lose a part of
who we are, and we will inevitability lose our own identity.
Perhaps the patriarch needs to look at other reasons for dwindling
parishioner attendance.
Dr. Jonathan Varjabedian
Los Angeles
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