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.

Prayerfully

ARAM I

CATHOLICOS OF CILICIA