Hereunder the text of the letter that His Holiness Aram I sent
to H.E. Nicolas Sarkozy, the President of the Republic of
France, on the occasion of the adoption by the National Assembly
of France a law penalizing the negation of the Armenian
Genocide.
Votre Excellence
Monsieur Nicholas Sarkozy
Président de la République
Française
Paris.
Monsieur le Président,
C'est avec une joie particulière
que je salue l'adopti
on par l'Assemblée national d'une
proposition de loi sur la négation des génocides, dont celui des
Arméniens en 1915. Je salue aussi votre dernière déclaration à Erévan
concernant le Génocide Arménien, où vous exprimez, encore une fois, la
position ferme et claire du peuple français à l'égard de cette réalité
historique.
Les Arméniens de Cilicie ont subi
particulièrement le Génocide et ses effets, suite auquel le
Catholicossat, le centre de l'Eglise Arménienne à Cilicie a été forcé de
quitter son siège historique et s'est établi à Antélias, Liban.
La France, par sa fidélité aux
valeurs humaines et aux principes des Droits de l'Homme est un modèle
pour tous les pays qui continuent à dénier le Génocide Arménien. Le
négationnisme ne peut générer que de nouvaux génocides et par suite la
Communaute Internationale doit traiter sérieusement la question du
Génocide Arménien, qui reste toujours impuni.
Monsieur le Président,
Votre position en faveur du
Génocide Arménien exprime concretement le rôle unique joué par la France
dans le monde, en faveur de la défense des Droits de l'Homme.
Soyez assuré, Monsieur le
Président, de la reconnaissance du peuple arménien et du Catholicossat
de Cilicie en particulier pour le geste courageux de l'Etat et du peuple
français.
Avec mes prières et mes bénédictions,
ARAM I
CATHOLICOS DE CILICIE
HIS HOLINESS ARAM I WELCOMES
THE UNITED STATES OF AMERICA’S HOUSE OF REPRESENTATIVES
BILL 306 ON CHURCH PROPERTY
On Wednesday 14 December 2011, in an interview
with Yerkir Media Television in Armenia, His Holiness Aram I said, “The
House Resolution 306 ‘urging the Republic of Turkey to safeguard its
Christian heritage and to return confiscated church properties’,
challenges not only Turkey’s failure to respect the Armenian, Greek,
Assyrian and Syriac Church properties, but also the freedom of religious
prayer and education. This is a major step towards the just solution of
the Armenian Genocide.”
While recognizing the important effort of
different organizations within the Armenian community towards this end,
he cautioned them on the use of the word compensation as one of the
demands of the victims of the Genocide, because he said, “The U.N.
Commission on Human Right has recognized the interests of the victims of
violations of International Humanitarian Law (IHL) in five forms of
reparation: Restitution, compensation, rehabilitation, just
satisfaction, and guarantee of non-repetition. We should state clearly
our demands within the IHL. The Catholicosate of Cilicia is organizing
an experts’ meeting to this effect, to be held in February 2012 in
Antelias.”
In the end of the interview, His Holiness Aram I
thanked the Armenian National Committee (Hay Tad) for its close
collaboration with the Catholicosate of Cilicia in the past decades, in
advocating for the Just Cause of the Armenian people.
THE FUTURE OF CHRISTIANITY IN THE MIDDLE EAST
(The
following is the text of the lecture His Holiness Aram I delivered at
the
University of
California (UCLA) on October 18 2011)
Because of its geopolitical importance, the Middle East is constantly on
the world agenda; and for many reasons, religion has been a major player
in the history of this region:
a.- The Middle East is the birthplace of the three monotheistic
religions: Judaism, Christianity and Islam. These religions have
developed within a monotheistic ethos, sharing common values and
traditions. Their common history has been marked both by peaceful
co-existence and tension, interaction and polarization, mainly due to
political factors.
b.- To a different degree and with different manifestations and
implications, each of these religions have combined religion and
politics. Some states have created theocracies; others have made
religion a central reality in their state constitutions, attributing
personal status laws to religious institutions.
c.- In the Middle East, religion embraces and impacts the whole life of
the people. Because it has penetrated the common consciousness of the
people so deeply that religious identity and fidelity count more than
national identity and loyalty. Religio-ethnic fundamentalism has emerged
in all its forms and expressions, and as a result, theocracy and divine
right have been chosen over secularism and human rights.
The Christian communities are living and witnessing in this complex
environment. I am not a prophet and I cannot prophesize the future of
Christianity in the Middle East. I can, however, state that the future
of Christianity in this part of the world is seriously threatened. What
are the challenges facing Christianity at this critical moment in the
history of the region?
- The grass-roots uprisings and regime changes in some countries have
created a new situation for Christians, full of new hope and new fear.
Some describe these events as an Arab re-awakening; others refer to it
as a Muslim re-awakening. For still others it is simply regime change.
All these descriptions point to one fact: the Middle East has once again
become restless and in search of a new self-expression. The question for
Christians is the following: How far will the democratization process
lead lawmakers to acknowledge the rights of local Christians by
legislating laws that balance Islamic laws and human rights?
- The renewed insurgence of Muslim extremism with its religious,
political and ideological expressions and implications (such as in Egypt
and Iraq) have pushed the Christian communities to isolate themselves
and even to emigrate.
- The increasing tension between Sunnite and Shiite communities has
further created an environment of insecurity and anxiety.
- Socio-economic injustice and flagrant corruption, caused by a profound
gap between "haves" and "have nots", have marginalized the people and
the educated youth.
- The prevailing perception that minorities, including Christian
communities, are second-class citizens has made these minorities
uncertain about their future.
- In addition to these problems, in spite of several attempts to engage
the antagonists in a peace process, the Israeli-Palestinian conflict
remains a major crisis. If Israel, because of its bitter experience of
the Holocaust, continues building its security at the expense of the
rights of Palestinians, and if the Arabs, because of their lack of trust
towards Israel, do not ensure the security of Israel, the region will
not achieve a comprehensive, just and lasting peace. In other words, the
claim of Israel for divine rights must be reconciled with the claim of
Palestinians for human rights. Otherwise, neither wars nor roadmaps will
be able to lead the region to real peace.
The negative repercussions of these realities and developments to the
Christian presence are significant indeed. Let me identify the major
ones:
- For sectarian and financial reasons, the Christian witness, in the
spheres of education and diakonia, which goes even beyond the confines
of Christian communities, is considerably decreased both quantitatively
and qualitatively
- Community-building, a significant feature of Christian presence and
witness, has lost much of its efficacy, dynamism and creativity because
of the rising religious and ethnic awareness.
- Major initiatives and long-term projects pertaining to economic and
social development, initiated by Christians, have been reduced because
of local political problems and the global financial crisis
- Migration, seeking political asylum and looking for refugee status
have become a daily concern for Christian families.
The churches are challenged to redefine their self-understanding and
reassess their witness in a region that is in turmoil and transition.
They are called to move from marginalization to engagement, from
reaction to robust action. The church is not only an established
institution; it is a mission mandated by Christ to take the Gospel to
the world. Under any circumstances the church must not compromise its
God-given vocation. How should the churches respond to the new realities
and challenges of the Middle East? I would like to share with you
briefly my own perspectives:
1) Christians should actively participate in the transformation
process. Democratization is not simply short-term political
reform; it is essentially a transformation process. This is a long-term
and complex process. The transformation of the Middle Eastern societies
must go beyond regime change to include the elimination of poverty,
illiteracy and injustice still prevailing in many sectors of society.
The major part of the oil income in the region is spent for military
purposes and an important part of it is invested in Western economies.
The national and local developmental projects, which have been realized
in the last decades in some oil-rich countries need to embrace
economically poor countries. Furthermore, the political, social and
religious rights of every citizen and community must be fully respected
and constitutionally guaranteed, regardless of their ethnic or religious
affiliation.
- That process of transformation must eventually aim at self-reliance
and self-assertion, reducing the possibilities for the Middle East to
serve as the arena of foreign powers to assert their national interests
and play out their cold or hot wars by proxy. Rather, these powers are
called to support the democratization, reformation and modernization
process in the Arab world as equal partners, respecting the
specificities of the region.
As an integral part of their Christian vocation and as citizens,
Christians must take an active part in this process.
2) The Christians should claim their rights. The
Christians are not newcomers to the Middle East; they are an integral
and inseparable part of the history, cultures and traditions of the
region. This self-understanding and self-affirmation must sustain the
life and witness of the Christian communities and become the driving
force of their reflection and action, their engagement and claim. In
Muslim countries, the rights of Christians are not fully respected. In
spite of the fact that Christians have played an important part in the
creation of the Arab renaissance and modern nationalism, they have not
been included in the political power structures. In some places the
absence of full religious liberty too is a serious concern.
Will this regime change bring about any change in respect to the status
of Christian minorities? I do not think that at this point in time we
can clearly answer this pertinent question. The history of the region
reminds us that the majority has always enforced its laws on minorities.
Hence, the future status of Christian communities will be tested by the
new developments in the region. Whatever changes come about, the
Christian communities should continue their co-habitation with Muslims.
As a minority they will jeopardize their future if they isolate
themselves. Christians must be proactive not reactive. They must
continue working for equality in citizenship and human rights, seeking a
model of society that respects and accepts ethnic and religious
diversities.
3) The Christians should play an important role in rediscovering
common ethical ground among monotheistic religions. The vision
of the oneness of the God of Abraham as the basis of the common origin
of monotheistic religions provides a common ethical ground which may
serve for common reflection and action on issues facing the region, such
as justice and peace, human rights, violence and God-creation-humanity
relations. Given the complexity of the crises confronting the region, a
meaningful and realistic dialogue between these religions is not easy.
However, a serious attempt needs to be made to create an atmosphere of
mutual trust, an essential factor for living together as a community. To
achieve this, the followers of these religions need to be liberated from
traumas which are deeply rooted in their common consciousness: Auschwitz
for the Jews, the Crusades for the Muslims and persecution for the
Christians. They are called to give a common witness that religion is
not a part of conflict and division, but a promoter of peace and
reconciliation. Taking into consideration the strong impact of religion
on public life, a rapprochement created by inter-religious relations,
dialogue and collaboration may have positive repercussions on the
politics of the region. Religion should not make news; it should make
history; and history is made by building bridges of mutual understanding
and respect and working together for a better future.
4) Christian unity should be given more visibility. The
urgent need to express Christian unity is existentially felt in the
Middle East more than in any part of the world. Living as minorities,
Christian communities can best ensure their inner strength, vitality and
creativity by working for unity. We always remind ourselves that the
division of the churches started in the Middle East; the unity of the
church too must start in this region. The words of the Apostle must
become the driving force of the churches' search for visible unity: "Let us forget what lies behind and press to what lies ahead" (Phil 3: 13).
Unity for the churches of the Middle East cannot be characterized simply
by consensus on doctrinal questions or liturgical uniformity; nor is it
a front against Islam or Judaism. Unity is accomplished by being
together, reflecting and acting together and serving and witnessing
together in faithfulness to the command of Christ. By working together,
the churches, working together, must manifest concretely the love of
Christ towards the oppressed and poor and and promote peace with
justice. Indeed, the church has to become a sign of hope and an agent of
reconciliation: "[Jesus] gave us the ministry of reconciliation"
…. The Middle East Council of Churches, which is the only
ecclesial fellowship bringing all the churches together, is called to
play a pivotal role in this respect.
5) The churches should engage in a renewal process. Our
churches are deeply rooted in their traditions, which have safeguarded
their distinctiveness and ensured their survival. Tradition is
indispensable for the integrity, continuity and unity of the church.
However, making the tradition relevant to new realities and responsive
to the expectations of the Christians of modern times is a challenge
that must be taken most seriously by the churches.
By renewal I understand the deepening of the Christian faith and its
imperatives in the daily life of believers. By renewal I also mean the
reformation of the liturgical life, the strengthening of diakonal action
and the revision of the evangelistic witness and missionary outreach of
the church in light of new conditions and priorities in the region.
Finally, for renewal to happen, people must be endowed with the
commitment and the vision to make the church, in the power of the Holy
Spirit, a church for the 21st Century, a church which has the courage to
address the issues of modern times, a church that makes a difference in
the life of all Christian men and women, a church that enters into
dialogue with the neighbours of other faiths.
6) The relations between diaspora communities and mother churches
must be better organized. Almost all the churches of the Middle
East have their diaspora. Although these diaspora communities have been
integrated in their societies, they have preserved their own traditions
and socio-cultural ethos. Although these communities are an organic part
of their mother church, established in the Middle East, maintaining
normal relations on the ecclesial level, collaboration has not been
consistent and effective.
Hence, development of organized, dynamic and close collaboration between
the churches of the Middle East and their diaspora is an urgent
priority. The aim of this collaboration should be to strengthen the
churches in the Middle East help re-organize their community life and
revitalize their mission. In order to achieve this objective, Middle
East and diaspora churches should speak to their respective governments
about the importance of the Christian presence in the Middle East,
organize visitation programs for Christian leaders and groups to the
region to share the concerns and experiences of the local communities,
encourage their faithful to frequently visit the Middle East and own a
house or establish business connections and financially support the
projects of the churches.
7) Ecumenical collaboration between the churches of the Middle
East and the West must acquire a renewed emphasis. In recent
decades, the member churches of the ecumenical movement have become more
confessional and have focused their relations on their respective
regions. As a result, the global nature and impact of ecumenism have
been weakened. It is important not to undermine the regional and local
dimensions of the ecumenical movement; however, it is equally important
that ecumenical action and collaboration on the local, regional and
global levels be interrelated and complementary. In all regions, the
ecumenical movement must retain its essential oneness and preserve the
diversities of its self-expressions.
The ecumenical movement in the Middle East, which has stagnated in the
last few years, could be a test case. This means that, first, the
churches of the region are called to engage more actively in dialogue
and exchange visits and share information with the Western churches;
second, the churches of the West need to give tangible expression to
ecumenical partnership and affirm the oneness of the church and its
mission. In fact, the ecumenical movement must help the churches to
perceive themselves as an integral part of one church, one mission and
one ecumenical movement, and it must constantly challenge the churches
to act together with this vision and commitment. It must remind the
churches of the West that the churches of the Middle East are not the
remnants of Christian history or mission lands, but are genuine partners
and should be assisted to carry on missio Dei in their own ways in their
part of the world.
CONCLUDING REMARKS
Today, roughly speaking, there are fifteen million Christians in the
Middle East, living mainly in Jerusalem, Egypt, Lebanon, Syria, Iraq,
Jordan, Iran, Kuwait and the Gulf. A critical and realistic review of
the present predicament of the Christian landscape in the Middle East
would display the following picture:
- Lebanon is the only country where Christians and Muslims
share power equally. Lebanon is composed of 17 communities, each of
which, according to its numerical size, participates in the governance
of the country. This unique reality of shared life may collapse and the
'Lebanese formula' disappear if Christian migration continues and the
demographic balance between Christians and Muslims changes due to the
growing Muslim population.
- Kuwait and the Gulf,with
their rich economic potential and moderate approach, have in the last
decades attracted many Christians. However, because of restrictions
pertaining to work permit, citizenship and business, the Christians lack
a solid basis on which to build community.
- Iran presents a totally different picture. The rights of
Christians are largely respected. However, the country's theocratic
governance and religio-centric environment may cause Christians to
migrate.
- In Saudi Arabia Christians are becoming increasingly
involved in a number of professions and major projects; however, they do
not enjoy religious freedom and have no community life.
– In Egypt, Syria, Iraq and Jordan the
Christian communities have deep roots and a well-organized common life,
In this time of change and reformation, it is particularly important
that these governments ensure the full rights of their Christian
citizens. Otherwise, Christians will migrate with renewed pace. The new
leaders of these countries and the Moslem institutions have a major role
to play to this effect.
- Jerusalem displays a unique status in which Christian
communities have long had established rights and privileges. Because of
the prevailing uncertainty in respect to the future status of the holy
city, Christians have been migrating.
Down through the centuries, the Middle East has been invaded and ruled
by a variety of powers: from Byzantine to Muslim, from Crusaders to
Ottoman, from colonial to national; it has experienced Arab nationalism,
ethno-religious nationalism, dictatorial democracy and democratic
theocracy. Each of these powers have given a new shape and status to
Christian communities. Today, the Christians are caught up between
Muslim religio-centricism and Jewish ethno-centricism.
At this turning point in the modern history of the Middle East, there
are a number of critical issues that remain unanswered: how successful
will Islam blend with democracy as a new model of governance underpinned
by Muslim values, rules and principles? The Middle East suffers from the
dominance of ethno-religious nationalism, which permeates all aspects of
society, including the governments themselves. Following the
democratization of governance, ethnocentric and religio-centric
societies must transform into pluralist societies in which all
communities co-exist peacefully with their religious, political, ethnic
and cultural diversities, as well as with their equal rights and
obligations as co-citizens. Unless ethnocentric and religio-centric
societies change into pluralist societies, and theocratic states change
into democratic states with full participation of minorities, regime
change will not bring about a real transformation, and Christian
communities will become marginalized and migrate.
At this point in time one wonders whether the uprisings will establish
democratic, secular and modern states in which religion and politics are
separated and religious extremism is checked. Some people fear that
regime change may even strengthen the participation of extremists in
socio-political life. Hence, the region is wavering between hope and
despair. I hope that the “Arab Spring" will become also the "Christian
Spring," where Muslims and Christians will enjoy the benefits of the
spring together and create the new Middle East together through their
strong commitment to human rights.
Whatever shape the region takes in the future, the Christians cannot
surrender to self-isolation and resignation. What then are the options
for the Christians? I believe that there is only one option before them:
to remain in the Middle East in their own lands, in the birthplace of
Christianity and continue their witness together with Jews and Muslims
to the love and reconciliation, justice and peace preached by the
founders of the monotheistic religions. Judaism, Christianity and Islam
must assume their prophetic role at this critical period in the history
of the region. Any attempt to marginalize one another will betray their
common roots and teachings. They should know, the world should know,
that the Middle East without Christians will lose much of its identity,
creativity and quality.
We must read the signs of the times. The world will move towards an
even greater crisis when the "other," who is next to me in my
neighborhood, in my office, in my school, is not perceived as a fellow
human being and as my partner with whom I share my common humanity as a
gift of God and with whom I strive for a better world. We must endeavor
together to build a culture of life that promotes reconciled
diversities, and a quality of life that is sustained by dignity,
freedom, justice and peace, as well as by tolerance and mutual trust.
The monotheistic religions are called to take this challenge very
seriously.
ARAM I
CATHOLICOS OF CILICIA
Antelias, Lebanon
'SHENORHALI' AND THE CHOIR OF
THE SEMINARY
GIVE A CONCERT AT THE MAR ELIAS CHURCH IN
ANTELIAS
11/29/2011
On Tuesday 29 November the two choirs of the
Catholicosate of Cilicia were invited by the World Catholic Association
of Communication to give a concert at the Mar Elias Church in Antelias.
The choir of the Catholicosate was selected to take part in the series
of concerts dedicated to church music from different confessional
communities in Lebanon. The programme included Armenian liturgical hymns
and folk songs, edited by Komitas, Yekmalian and late Archbishop Zareh
Aznavourian.
Under the baton of Father Torkom Donoyan, the two
choirs, comprising around sixty persons, sang together and separately.
In his opening speech, on behalf of the Association, Father Tony Khadra
welcomed the choir and spoke of the important contribution of the
Armenian community to all aspects of Lebanese life.
The concert ended with the choirs singing
“Cilicia”, the anthem of the Catholicosate together.
AFTER SEVERAL CONSULTATIONS OF
THE STATUS OF WESTERN ARMENIAN LANGUAGE, HIS HOLINESS ARAM I ANNOUNCES
THE ESTABLISHMENT OF A COUNCIL TO MONITOR THE EVOLUTION OF THE LANGUAGE
11/08/2011
On Tuesday 8 November, His Holiness Aram I
presided over a meeting to discuss a future Council to Monitor the
evolution of the usage of Western Armenian Language. The meeting
included representatives of the Armenian Catholic and Protestant
Communities as well as representatives of cultural organizations active
in the community.
After welcoming the participants, Catholicos Aram
I reviewed the findings of the consultation held last August, and said
that the future of Western Armenian was alarming and immediate action
had to be taken to redress the situation. He proposed to create a
Council that would draw an action plan to cover pan-Armenian and
pan-diaspora concerns.
After His Holiness’s introduction, the
participants discussed the composition of the Council, areas of
activity, and agreed to meet again to continue reflection and planning
under the auspices of the Catholicos.
CATHOLICOSATE OF CILICIA AT THE ACTIVITIES HONORING
THE VISIT OF PATRIARCH KIRILL OF RUSSIAN ORTHODOX CHURCH
H.E.
Archbishop Kegham Khatcherian, the Prelate of Lebanon represented His
Holiness Aram I at the activities organized in honor of Patriarch Kiril
of Moscow and All Russia. Archbishop Kegham conveyed the greetings of
His Holiness Aram I who was in Egypt at the time. The Patriarch and
Catholicos Aram I have known each other since they were young priests
attending meetings of the World Council of Churches.
New Pontifical appointments at the Catholicosate of
Cilicia
HIS HOLINESS ARAM
I APPOINTS V.REV.K KRIKOR CHIFTJIAN PONTIFICAL DELEGATE OF THE DIOCESES
OF ADERBADAGAN (IRAN) AND REV. BARTEV GULUMIAN DEAN OF THE DIOCESES OF
VENEZUELA
In a Pontifical
Letter His Holiness Aram I announced the two new appointments. V. Rev.
Krikor Chiftjian was ordained in 1990 and served as staff bearer to
Catholicos Aram I, taught at the seminary and was Dean: He was the
Editor of ‘Hask’ the official quarterly of the Catholicosate, and
Director of the Communication Department. He has published books and
articles on ethical issues.
Rev. Bartev Gülümian
was ordained in 1995. He was the Musical Director of the Catholicosate,
Dean of the Seminary and Director of the Sunday School Programme. He has
published books and articles on liturgy.
“TURKEY SHOULD LOOK AT ITS OWN
RECORD ON HUMAN RIGHTS AND DENIAL,”
Said Aram I in his TV Interview
On Friday 23 December 2011, during an interview
with OTV, the Lebanese station, and the Yerkir Media, His Holiness Aram
I criticized the position of Turkey vis-à-vis the Middle East, and its
response to the recent vote on the Armenian Genocide in the House of
Representatives (USA) and the French Parliament Bill criminalizing
Armenian Genocide Denial. He also challenged Turkey to look at its own
history, which is built on bloodshed, persecution and genocide, before
criticizing other countries for their democratic values.
In response to a question regarding Christian
presence in the Middle East, Catholicos Aram I expressed his dismay at
the fact that Turkey is preparing an “International Conference on
Christian Presence in the Middle East”. He said: “Sadly, does not return
the movable and immovable properties belonging to the Armenian Church
and the people and continues to deny the victims of the Genocide the
right to compensation. All that Turkey wants today is to appear as the
guardian of the rights of Christians in the Middle East”. His Holiness
then added that no Armenian besides representatives from the Armenian
Patriarchate of Constantinople should participate in this so-called
‘International Conference.’
He then informed the journalists that from 26 to
28 January 2012, a meeting, organized by the World Council of Churches
and the Middle East Council of Churches, will be held at the
Catholicosate in Antelias. Participants in this meeting will assess
Christian presence in the Middle East and discuss ways to strengthen
Christian-Muslim dialogue in the region.
When asked to comment on the recent Genocide vote
by USA House of Representatives and the Genocide Denial Bill by the
French Parliament, His Holiness Aram I welcomed the two initiatives. He
said that they reflect a commitment to human rights, and he particularly
thanked the French Parliament, noting that he had already written to
President Nicolas Sarkozy.
In the end he thanked the Hay Tad Committee in
France and all Committees who continue to work for justice for the
Armenian Cause.
His Excellency
Jens Stoltenberg
Prime Minister
Statsministerens Kontor
Glacisgata 1
Postboks 8001 Dep
0030 Oslo, Norway
Your Excellency,
As you know, Fridjof Nansen, the historian,
orientalist, scientist, the League of Nations' High Commissioner for
Refugees and Laureate of the Nobel Peace Prize has played a significant
role in the context of humanitarian assistance to the Armenian people
after the genocide (1915).
On the occasion of the 150th anniversary of his
birth, a public function was organized at the Catholicosate, our church
headquarters in Lebanon to remember F. Nansen's contribution to the
Armenian people at a crucial juncture of its modern history and express
our gratitude to the people of Norway. Among diplomats and politicians,
the ambassador of Norway H.E. Svein Aass attended this event as one of
speakers.
In my concluding remarks I described the message
of F. Nansen for today in this way: a) Building bridges between nations,
religions and cultures must be taken most seriously. b) The promotion of
human rights must become a top priority for all those who believe in
human dignity, in peace with justice. c) Those who have committed
genocide must be accountable for their crime against humanity.
In fact, the recognition of the Armenian genocide
and the restoration of the legitimate rights of the Armenian people was
a basic concern for F. Nansen. The last words of his book, Armenia
and the Near East are indeed prophetic: "But the Armenian people
have never abandoned hope; they have gone on bravely working and
waiting: waiting year after year. They are waiting still".
Mr. Prime Minister,
The strong commitment of Norway to human rights is
well known. The 150th anniversary of F. Nansen's birth challenges the
Norwegian and Armenian nations to give a renewed impetus to their common
efforts aimed at the full application by all nations of the Universal
Declaration of Human Rights.
With best wishes,
Prayerfully,
ARAM I
CATHOLICOS OF CILICIA
10 November 2011
Antelias
H.H. ARAM I WELCOMES THE U.S.
STATE DEPARTMENT’S EFFORTS WITH TURKISH AUTHORITIES REGARDING THE
RESTORATION OF CONFISCATED PROPERTIES TO RELIGIOUS MINORITIES
Hereunder the letter of His Holiness Aram I to the
Secretary of State the Honorable Hillary
Rodham
Clinton:
The Honorable Hillary Rodham Clinton
Secretary of State
U.S. Department of State
2201 C. Street N.W.
Washington DC 20520
Dear Secretary Clinton,
A few days ago we returned from a pontifical visit
to the Armenian community of California under the jurisdiction of the
Armenian Catholicosate of Cilicia. We were proud, indeed, to be a
witness to so many achievements which have been realized in our
community during the last few years in all spheres of its life.
In fact, during our meetings with the community
organizations, the Armenian National Committee of America shared with us
your letter of September 14, 2011 in which you re-affirmed the support
of the United States of America for religious freedom in Turkey,
announcing at the same time the commitment of your government to raising
your "concern regarding the restoration of previously confiscated
properties to religious minority communities with Turkish authorities
at the highest levels". We warmly welcome this courageous initiative.
The Holy See of Cilicia, which was violently
uprooted from its centuries-old Seat, remains the legal owner and
spiritual steward for numerous churches, monasteries, hospitals, nursing
homes, schools, orphanages, monuments, cemeteries, and other religious
sites and properties across the Armenian lands currently within the
borders of present-day Turkey. These properties, as well as countless
movable assets – among them spiritual and cultural treasures – were
illegally seized from the Armenian Church by the Ottoman Turkish Empire
starting in the 1890's and extending through the entire Armenian
Genocide (1915). Indeed, the tragic history of mass murder in Turkey, as
well as the confiscation and desecration of religious sites is well
documented by governments, churches and academic institutions around the
world, including, we understand, in the vast archival holdings of the
U.S. Department of State.
In a letter to the Prime minister of Turkey, Mr.
Recep Tayyip Erdogan dated August 31, 2011, we observed that the August
26, 2011 announcement of Turkey's government in respect to the
confiscated properties of religious minorities represents only a small,
as yet unrealized, step toward justice. We also underscored that the
Armenian people will never stop demanding justice from Turkey and full
restoration of their national rights.
Dear Mrs. Secretary,
We support your firm stand and offer you our
assistance in this worthy endeavor as your government seeks to secure
the return by Turkey of confiscated religious properties to their
rightful owners.