The Turkish government has decided to reopen the minority primary school in Imvros, Turkey. This school has been closed for about half a century and His All Holiness has openly said his thanks for the decision to re-open the school on the island. The Patriarch continues to urge parents to send their children to this school stressing the significance of the re-opening. “Divine Providence has a future, and potential and Resurrection for us in store, not the end, and damage and loss”, said Ecumenical Patriarch Bartholomew from his homeland, Imvros. Perhaps this change of heart is a sign of the re-opening of another significant icon of freedom in the near future such as Halki Seminary. http://eu.greekreporter.com/2012/01/20/ecumenical-patriarch-welcomes-decision-to-reopen-school-in-imvros/
Saturday, January 21, 2012
Wednesday, January 18, 2012
Why It Matters
Most people when asked about the Phanar District have no idea what it is, where it is located or who lives there. The Phanar is located in Istanbul, Turkey and was established by the Apostle Andrew in 33AD. It is the home of His All Holiness Ecumenical Patriarch of Constantinople and New Rome Bartholomew, the head of the oldest form of eastern Orthodoxy, The Holy Orthodox Church. He is one of the most influential people in the religious community and environmental community not to mention the leader of the 300 million Orthodox Christians who make up the second largest religious denomination after Catholicism. Sadly many fail to realize who this man is and the perils he and his flock have encountered in Turkey regarding their religion, which has been in existence for over 2,000 years. Founded by Saint Andrew the first called Apostle, the Orthodox Churches presence is strong in the many Orthodox Christians that belong to this faith. Unfortunately it is being imperiled by government resistant countries like Turkey. It is our obligation as people in free countries to help the Ecumenical Patriarchate and the oppressed minorities (Orthodox and non-Orthodox alike) in receiving their fundamental rights endowed by the Creator, freedom. It is after all our church inheritance. Why should Turkish citizens live in fear of being persecuted for their beliefs? The minorities in Turkey should be free to worship in their faiths and not be persecuted for being an open non-Muslim citizen.Monday, January 16, 2012
Happy Name Day National Commander
For my senior project I have decided to bring awareness to the religious freedom abuses in Turkey. Religious minorities in Turkey, such as the Greek Orthodox Christians, are being systematically eradicated by the government authorities’ resistance to change the oppressing legal restrictions on minorities, including: internal governance, education, property rights, and legal status, aggravating the delicate relationship between religion and state. I have created this blog which has helped me establish a presence on the internet and encourage action on a local and international level. I am always trying to become a talking head advocating for the religious freedom for the Ecumenical See. As such, I have focused my efforts on the most significant, icon of freedom, the reopening of Halki Theological School. I have designed “Halki gear” (Champion sweatshirt and t-shirt) as a way to help raise funds for the Order of Saint Andrew. I am prepared for national distribution and to outfit the Theological School. By making the seminary culturally assessable there is the opportunity it will create a sense of personal ownership and vested interest within the broader Orthodox community especially among youth and young adults. I would also like to wish National Commander Dr. Anthony Limberakis many years on the Eve of his Names Day.
Monday, January 9, 2012
His All Holiness Ecumenical Patriarch BARTHOLOMEW Archbishop of Constantinople and New Rome
The Great Church of Christ emerged in the area around ancient Byzantium in Asia Minor in the first century of Christianity. Tradition holds that the Apostle Andrew, the first-called disciple of Jesus Christ, ordained the city’s first bishop, as well as bishops in the cities of Nicaea, Chalcedon and Herakleia, also in the region. The Bishop of Byzantium became Archbishop of Constantinople-New Rome sometime after 330 A.D. when the Emperor Constantine transferred the capital of the Roman Empire to Byzantium and renamed it Constantinople – the “New Rome”. Constantine had convened the First Ecumenical Council in Nicaea in 325 A.D., which became the first of seven Ecumenical Councils that would be held under the jurisdiction of the emergent Church of Constantinople and establish the defining Nicaean Creed and the constitutional framework of Christianity accepted today.
The role of the Archbishop of Constantinople and New Rome as Ecumenical Patriarch was further defined in the canons of the Second and Fourth Ecumenical Councils of the undivided Christian Church, held in 381 in Constantinople and in 451 in Chalcedon, respectively. The two Ecumenical Councils recognized the See of Constantinople as a Patriarchate and as the first See of the East. The precise title “Ecumenical Patriarch” or “world-wide father” was formally accorded to the Archbishop of Constantinople by a synod convened in Constantinople in 587 A.D.
II. Establishment of the Ecumenical Patriarchate of Constantinople
When the Great Schism occurred in the Christian Church in 1054, polarizing the Church into Eastern and Western entities, the Ecumenical Patriarchate emerged as the world center of the Eastern – or, more appropriately, Orthodox (“right worship” in Greek) Church, referring to its guardianship of the unchanged essential tenets and practices of undivided Christianity. The Ecumenical Patriarch in Constantinople was recognized by other Orthodox hierarchs as primus inter pares – “first among equals”.
Today, the Ecumenical Patriarchate (in modern-day Istanbul, Turkey) continues to occupy the first place of honor among al the world’s Orthodox Christian Churches. His All Holiness Ecumenical Patriarch Bartholomew serves as the spiritual leader and representative worldwide voice of some 300 million Orthodox Christians throughout the world. The spread of the Orthodox Church has made the historical distinctions of East and West irrelevant.
The Ecumenical Patriarch has the historical, canonical and theological responsibility to initiate and coordinate actions among all Orthodox Churches, whether under his jurisdiction, independent or autonomous. This includes assembling and convening councils, facilitating inter-Church and inter-faith dialogue and addressing the issues of the day.
III. The Ecumenical Patriarch as Spokesman for Martyrdom and Persecution
Ecumenical Patriarch, His All Holiness Bartholomew, is the voice for the long-suffering Orthodox Christian Church, which has survived some of the most severe religious persecutions the world has witnessed during the past 100 years and among the most unprecedented in Christianity’s 2,000-year history.
Beginning with the twentieth century’s first decades, entire Orthodox Christian populations throughout Southeastern Europe, Asia Minor and Crete were extinguished. Hundreds of bishops, tens of thousands of priests, monks and nuns, and millions of other Orthodox faithful were executed or condemned to slow death in the gulag of Siberia. In addition, World War II brought the genocide of 700,000 Serbian Orthodox by the Nazis and their surrogates. Thousands of Orthodox Christians wearing blue armbands marked with a “P” (for “Pravoslavni” or “Orthodox”) were marched to the death camps side by side with their Jewish neighbors.
After World War II, the Iron Curtain descended upon the Orthodox Church, which continued to be the target of a systematic campaign of repression, destruction and death that encompassed Albania, Bulgaria, Romania and, for a time, even Greece.
IV. The Ecumenical Patriarch as Spokesman for Peace and Reconciliation
The Ecumenical Patriarchate sits at the crossroads of East and West offering it a unique perspective on the world’s religions and cultures. Ecumenical Patriarch Bartholomew has fostered dialogue amongst Christianity, Islam and Judaism and has reached out to the Far East. In 1996 he made the first-ever visit of an Ecumenical Patriarch to Hong Kong and established an Orthodox Archdiocese there, the first ever official presence in China since World War II.
With the Vlatadon Initiative, he has made a valuable contribution to reconciliation and peace among the Balkan peoples, as in the case of Bosnia, and with the Serbian Orthodox Church’s Patriarch Pavle, worked to advance cooperation among Catholic, Muslim and Orthodox communities in the former Yugoslavia. He cosponsored the Peace and Tolerance Conference in Istanbul in 1994 bringing together Christians, Muslims and Jews. In following up on an even earlier inter-faith conference in Berne, Switzerland, the conference issues The Bosphorus Declaration, which reiterated, “A crime committed in the name of religion is a crime against religion.” He followed these initiatives with action in the ensuing years, traveling to Bahrain in September 2000 to further promote dialogue.
Since the tragedy of September 11, His All Holiness Bartholomew, has traveled tirelessly, addressing the specter of international terrorism and fostering inter-faith communication and action. At the end of December of 2001, he co-chaired a major inter-faith meeting with the President of the European Commission, Romano Prodi, on “The Peace of God in the World” in Brussels, which drew major religious leaders from Christianity, Islam and Judaism. The conferees signed The Brussels Declaration, which, among other things, stated, “It is the responsibility of religious leaders to prevent religious fervor from being used for purposes that are alien to its role.” Furthermore, it condemned violence, terrorism or ill treatment of human beings as having no religious justification and contrary to the spirit of peace and justice.
On January 12th of 2001, His All Holiness went to Iran and addressed the Ministry of Foreign Affairs on “The Contribution of Religion to the Establishment of Peace in the Contemporary World.”
V. The Ecumenical Patriarch as Spokesman for Environmental Concerns
His All Holiness Bartholomew has become so steadfast and persistent a voice concerned with the environmental conference, that he has been called the “Green Patriarch”. In 1994, he convened The Environment and Religious Education Seminar at Halki in Istanbul, the site of the closed Patriarchal Theological School.
Since 1995, he convened seven symposia to study the fate of waters, which cover seven-tenths of the earth’s surface, brining together scientists, environmentalists, policy-makers and religious leaders and drawing world attention to the degradation of the Aegean Sea, the Black Sea, the Danube River, the Adriatic Sea, the Baltic Sea, the Amazon River and the Arctic. In 1997, he also convened The Environment and Ethics Seminar, also on Halki, and an Environment Symposium in Santa Barbara, California.
In 2000, Scenic Hudson honored the Ecumenical Patriarch with the International Visionary Award for Environmental Achievement at ceremonies in New York City.
His All Holiness Bartholomew has spoken and written widely on the environmental crisis. As early as 1992, he proposed to the heads of all Orthodox Churches that September 1 of each year be set as a special day of prayer for the environment. He has said, “We cannot expect to leave no trace on the environment. However, we must choose either to make it reflect greed and ugliness or to use it in such a way that its beauty shows God’s handiwork through ours.”
VI. The Ecumenical Patriarch as Ecumenical Leader
Together with His Holiness Pope John Paul II, Ecumenical Patriarch Bartholomew has affected unparalleled progress toward reconciliation of the Roman Catholic and Orthodox Christian Churches. He was a member of the Faith and Order Commission of the World Council of Churches for 15 years – eight of which he served as president – and was elected a member of the Executive and Central Committees of the Council.
These, together with his untiring efforts on behalf of religious freedom and human rights, have placed Ecumenical Patriarch Bartholomew among the world’s foremost apostles of love, peace and reconciliation, and justice for humanity and all of creation.
Saturday, January 7, 2012
Thursday, January 5, 2012
Today's Zaman reports: Vingas: Turkey's non-Muslims, government getting closer
Today's Zaman is one of two English-language dailies based in Turkey and reports on domestic and international coverage. The published article can be read in its entirety below.
Vingas: Turkey's non-Muslims, government getting closer
By Yonca Poyraz Dogan
1/1/2012
By Yonca Poyraz Dogan
1/1/2012
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| Archon Laki Vingas (Photo: Today's Zaman, Kürşat Bayhan) |
Laki Vingas, the first non-Muslim citizen of Turkey to be elected as a representative of non-Muslim foundations in the Council of the General Assembly of the VGM, has said that the government and the non-Muslim community have been establishing closer relations after years of mistrust and distance.
"Since we had a new law, we had a new chance. The first meeting of VGM officials with non-Muslim community leaders in İstanbul in March 2009 has recently borne fruit," Vingas said for Monday Talk. "What seemed so unattainable has become attainable."
He was referring to the new law on non-Muslim foundations that was passed in Parliament in 2008 with some deficiencies because of nationalistic reactions as those foundations would be able to reclaim their seized properties.
In November 2006, Parliament passed a bill to return assets and property previously seized from non-Muslim foundations by the state, but it was vetoed by then-President Ahmet Necdet Sezer, who claimed the bill was a national security risk and returned the bill to Parliament. That law was subject to much criticism because it violated the fundamental rights and liberties of non-Muslim citizens, which are guaranteed under the Turkish Constitution, the European Convention on Human Rights and the 1923 Treaty of Lausanne." Then, civil society groups appealed to the government and Parliament not to pass the bill in its current form and to listen to representatives of non-Muslim foundations before coming up with a new draft.
"A few years ago, our foundations were regarded as 'foreign' by some in Turkey, but today the highest-level officials of the country come together with non-Muslim community representatives," he said.
In a more recent move, the government issued a decree to return properties confiscated from religious minorities since 1936, and in cases where property belonging to such organizations has been sold by the state to third parties, the religious foundation will be paid the market value of the property by the Ministry of Finance.
The decision was announced before an iftar (fast-breaking dinner) on Aug. 28, attended by Prime Minister Recep Tayyip Erdoğan and representatives of non-Muslim communities in İstanbul, and non-Muslim groups in Turkey have highly praised the government's move.
The law on foundations in 1936 aimed to control non-Muslim foundations by placing them under the guardianship of the VGM. Since then government relations with non-Muslims have become even more troubled than before. The laws on foundations have been altered a few times, with new amendments following each other; new laws granting some rights, which were then rescinded by other regulations.
Turkey's population of nearly 75 million, mostly Muslim, includes about 65,000 Armenian Orthodox Christians, 20,000 Jews, 15,000 Assyrians and about 3,500 Greek Orthodox Christians. While Armenian groups have 52 and Jewish groups have 17 foundations, Greeks have 75. Some of the properties seized from those foundations include hospitals, schools and cemeteries.
Answering our questions, Vingas said that the government's relations with non-Muslims are changing for the better.
If we go back three years ago, when you were first elected to the post to represent non-Muslim foundations, what would you tell us about it?
Let me tell you about how I feel as a person living in this country. First of all, I've always felt like a full-fledged citizen in this country -- even at times when I faced troubles that made me think that I should not feel that way. In my opinion, I had only one way to go: to live as a full-fledged citizen while I protected my identity without being ashamed of it. I knew that I was not a person who could act in a different way. When I speak like this, some people might say: "Laki never had to endure any hardships. How would he know the difficulties and pains that the non-Muslim community has had to suffer from?" But even though I had my own difficult stories, I still felt like I am either a full-fledged citizen or not; I would not change my name or act as if I am not from a certain, different background than the majority. Before I was first elected for the post three years ago, I was dealing with the cultural events of the Greek community, and in the process I've been trying to establish bridges between and among different cultures. So recently, when there was an opportunity for non-Muslims to be representatives of their community in the VGM, I asked in the community what they were planning to do.
If we can pause there for a moment, let's talk about when exactly this right was provided for non-Muslims...
It was provided when the Law on Foundations was changed in 2008, and took effect in 2009. But while the bill concerning non-Muslim foundations was being discussed in Parliament in 2008, there were objections and attacks against the government going so far as to claim that it was betraying and selling out the country! The law passed with some deficiencies. During the implementation phase for the return of properties during the last three years, we've seen deficiencies that have been improved by recent decrees. At the time, in 2009, I was asking our Greek community what plans they had as we have rights for representation in the VGM. I proposed a couple of candidates from our community, but since they couldn't leave their positions to go to Ankara twice a month they couldn't accept.
And people started to look at me. With the support of our Greek, Armenian and Jewish foundations, I was elected and completed my three-year term.
And you were the first non-Muslim to be in that representative position in the VGM...
Yes.
'It was a difficult encounter for non-Muslims and government'
How were you received in Ankara?
It was an unusual coming together as both sides have had reservations toward each other, but we had to take risks. Non-Muslim cultures belong to this land, and they enrich this land. We are realities in this country. Approaching each other has not been very easy as it requires patience, analysis and compromise. If you are not sincere, if you are not at peace with yourself, if you are not there to find solutions to problems and if you don't believe that you can claim your future in your native land, you cannot be successful. My duty was to further develop relations between state authorities and non-Muslim foundations as well as try to develop relations among non-Muslim communities. Of course this needed to be done with actions to compensate for past injustices -- to give back what had been taken unjustly before. Another duty of mine has been making the non-Muslim communities more participatory as they have started to feel more relaxed and at ease. Seeing and acting on that reality is possible through laws; it is not enough to be aware of it in one's conscious and religion. It is certain that the non-Muslim communities do not have much political power since they are few in number. They are not an economic power anymore, either. They don't have the power to lead socially. However, Turkey has a major responsibility to keep their legacy and culture alive since it could enrich and positively contribute the young generations of Turkey. Turkey has a responsibility not only to preserve them but also to provide opportunities for them to flourish.
Do you think that the great distance between the VGM and the non-Muslim communities has been narrowed in recent years?
There was a huge distance between them. First, that distance should be reduced before doing anything else. Giving presents or even rights to non-Muslims communities without establishing a trusting environment would do no good; and for trust to develop there must be a dialogue. Since we had a new law, we had a new chance. We are finally seeing the results of the 2009 meeting of VGM officials with non-Muslim community leaders. There were about 200 people during that meeting, which seemed so impossible before it happened. Until that time, relations between the VGM and the non-Muslim community has been through the assistance of certain people. Only those people were able to establish relations with VGM officials. But we supported a more open relationship, more open dialogue in which each citizen would be able approach his or her representative. After that meeting, we had more gatherings together. And what seemed so unattainable has become attainable. Here, I have to underline the importance of the government's positive approach to the issue. A few years ago, our foundations were regarded as "foreign" by some in Turkey, but today the highest-level officials of the country come together with non-Muslim community representatives.
How do you think the opposition has changed in that regard?
We haven't seen any political resistance from the opposition in the last three years. There are some close relations at the local level -- the Büyükada, Bakırköy and Sarıyer municipalities work with the non-Muslims communities, and non-Muslims can assume active roles in these municipalities.
VGM does not have very much visibility in society, does it?
The VGM is a closed government institution, and its services are not well known. It has recently founded two universities, Fatih Sultan Mehmet University and Bezmiâlem University. There are also major valuable restorations that the VGM has undertaken, among them churches and synagogues.
You have a major undertaking in your second term at the VGM as there will be a process to return a number of properties to non-Muslims.
The maximum number of applications that we expect is 350. They will be reviewed, and then there will be a decision made about how many of those will be actually returned. It's been four months since the governmental decree was announced, but there have not been many applications so far.
Isn't it a problem that the VGM still has the final say over registering the title deeds of the properties that will be returned to their owners?
This is a political decision. The reasons that led to the founding of the VGM in 1924 might have changed today, and the institution might need reforms in light of today's developments. And that reform might be possible if there is the political will.
'Non-Muslims demand equal rights'
There are still some concerns about some of the properties because they do not fall under the category of properties to be returned. One such property concerns the Armenian community; the Tuzla Armenian Children's Camp was built by Hrant Dink and it was bought by the Gedikpaşa Armenian Foundation. But subsequent to a later Supreme Court of Appeals ruling, acquisitions made after the infamous 1936 declaration have no legal validity, and therefore had to be returned to their former owners. As a result, the Tuzla camp was returned to its first owner.
I agree with the community's rightful needs. We also have to realize that property returns have been possible since 2003 with missing parts being completed in each next step. It is important to see how the implementation of the laws will be. Let's first take advantage of new developments provided by the law. It is of historic importance that we will compensate the foundations for some of their losses. I have no doubt that all those new and recent laws are passed with utmost sincerity. And nobody says that rights cannot be sought further. It takes time. Yes, we are tired; we are losing our patience. Look what is happening to our schools; they are being closed down one by one. Non-Muslim schools' representatives recently had a meeting with the minister of education [Ömer Dinçer]. It was a very important meeting. It wouldn't really matter if you gave properties back to uneducated, ignorant, prejudiced and insecure people. But if our rights to education are granted without political influence, then we will be strengthened. Without education, buildings do not matter. I hope non-Muslim foundations will be strengthened after receiving some of their properties back. After that, they can participate to a greater degree in society. We have been longing to see non-Muslims as natural citizens of Turkey.
Would you elaborate on this concept of natural citizenship?
Non-Muslims citizens of this country should not be given anything just because this is what the European Union wants or because the world is watching Turkey with regard to this issue. The purpose is to make non-Muslims feel at ease. They should not be defined within the limits of how much property they had or that they have now; they should not be defined by looking at their past. They are not "foreigners." They don't have a "secret agenda." They have a culture, and they can contribute to progress in Turkey just like any other Turkish citizen. They can share sorrows and joys of this country just like any other Turkish citizen. They should be accepted and treated as equal citizens. We do not want to be on Turkey's political agenda anymore. We do not have to be in a defensive position, proving all the time our devotion to the country.
Greek seminary to be opened when religious freedom granted
Why is the Halki Seminary on Heybeliada still closed?
The Halki Seminary has been closed for years as a result of political speculation. It has been the Patriarchate that has been paying dearly for it. Currently, Turkey is in the process of preparing a new constitution. It's been a good process since we are all debating what should and shouldn't be in that new constitution. This is quite different than the process of the 1980s when a military-designed constitution was imposed on people. The new constitution is supposed to grant equal citizenship for all people in Turkey; it is supposed to provide religious freedom, freedom of expression and the right to assembly. It is supposed to prohibit hate speech and discrimination. If those are granted in the new constitution, the seminary will automatically be opened because opening the seminary falls under the freedom of religion issue. When there is freedom of religion, then adherents of a religion should be able to educate their religious people.
Profile
Laki Vingas
Elected to the Council of the General Assembly of the VGM -- attached to the Prime Minister's Office in Ankara -- as the Representative of Non-Muslim Foundations at the end of 2008, he will serve his second term in the position following elections on Dec. 25. A Turkish citizen of Greek descent, living in Yeniköy, İstanbul, Vingas is a businessman. He actually studied marine engineering. He is the elected representative of 164 non-Muslim foundations in the council of the VGM.
In his words:
"I never practiced my engineering profession. My father died when I graduated from high school. We did not have connections in society, which was typical for a non-Muslim family at the time. We were living in our own, isolated world. I had applied, through an intermediary, to some companies to find a job. But I found that companies had some non-Muslim employees and did not want to hire more non-Muslims. I gave up looking for a job in engineering thinking that the situation was out of my hands, and I was not going to be able to find a job in that field. I graduated from university in 1983. These were tough years, really tough [following the Sept. 12, 1980, military coup]. Every day, we would enter the university after identification checks; there were military policemen everywhere. Sometimes we were not even allowed to use bathrooms. Once I was sitting next to a student who asked me if I was Greek. I said, yes, but I was uneasy; we were already dealing with the issues of being leftist and rightist at the time and now this! He sensed my anxiety, then smiled and said, 'Don't worry, I am an Armenian.' Unfortunately, we grew up with such anxieties."
Wednesday, January 4, 2012
Hurriyet Daily News Story: Assassination Plot
İsmet Rençber is charged with attempting to assassinate Fener Greek Patriarch Bartholomew.
The trial of a man accused of plotting to assassinate Fener Greek Patriarch Bartholomew has been merged with the first Ergenekon coup-plot case pending at the 13th High Criminal Court.
At the last hearing of the attempted-murder case, prosecutor Selim Berna Altay requested the two cases be merged, saying there are both legal and actual connections between them.
The man accused in the assassination plot, Ismet Rençber, did not attend that hearing, held at the Istanbul 9th High Criminal Court, but his lawyer Melissa Aslanözcanan asked for the cases to remain separate.
The court ruled in favor of Altay’s argument, meaning the next hearing of Rençber’s case will be held at the 13th High Criminal Court. He is facing a prison sentence of between 7.5 and 15 years on charges of “being a member of armed organization.”
The indictment includes an anonymous notice sent to the Istanbul Governor’s Office that describes alleged plans for the assassination of six rabbis and says Rençber has been chosen for the assassination of the Istanbul patriarch.
Ergenekon suspect Gürbüz Çapan has been accused of organizing the attempt on Bartholomew’s life.
According to the indictment, released following an investigation, police discovered that Rençber had made some phone calls to find the numbers of various rabbis, who he then called and asked for a job. The calls evoked suspicion among the rabbis and synagogue officials filed a complaint against Rençber, according to police reports.
Police arrested Rençber, who is from the eastern city of Kars, upon his arrival in Istanbul on June 23, 2010.
Rençber, who was arrested at the home of a relative in Istanbul, told police during his testimony that he “hated Jews” but denied intending to kill members of the Jewish community.
Ergenekon is an alleged ultranationalist, shadowy gang accused of planning to topple the government by staging a coup, initially by spreading chaos and mayhem in society. It is an alleged extension of the “deep state,” an unofficial organization within the state that has operated beyond the authority of elected governments since the beginning of the Cold War.
Tuesday, January 3, 2012
Official Guest Book Selected Entry August 15, 2009
The official guestbook of the Ecumenical Patriarchate's Cathedral of St George with Erdoğan's scriptToday 15 August 2009
We visited the Monastery of Saint George with my friends, ministers and deputies, the prefect, the director of safety, and my sub-prefects.A miraculous view and with a grateful/pleasant discussion.
With my greetings and love,Recep Tayyip ErdoğanPrime Minister
(please note that independent translation and verification is not official)
*This is a significant event and the the past few years the Prime Minister has showed some good faith to improving the conditions for the Ecumencial Patriarchate and hopefully other religious minorities.
Monday, January 2, 2012
Did You Know
The Phanar district is the home to the population of Greeks still remaining in Istanbul. His All Holiness Ecumenical Patriarch Bartholomews’ office is cramped, relatively austere, [with] his desk littered with papers (Radcliffe). He has to be accompanied by the secret service for his protection because of the constant death threats he encounters. The Turkish governments have confiscated thousands of properties, many of which are being utilized by the Turkish government. The government also encumbers many aspects of the Ecumenical Patriarchates daily function (Order of Saint Andrew, Archons of the Ecumenical Patriarch) and forcefully closed down many churches and monasteries. In 1453, after the Muslim conquest of Constantinople, Haghia Sofia Byzantine church where the Orthodox worshiped was turned into a mosque (“Pope Visiting Turkey, Urges Religious Freedoms”). Today it serves as museum. Another example is the Greek Orthodox Theological School of Halki was forcibly closed in 1971 by the Turkish military government. With the closing of Halki seminary, which was once the educational center for the global Orthodox Christian community including His All Holiness, the very survival of the Ecumenical Patriarchate and his Greek Orthodox flock are at risk (Prodromou and Shea). Since Turkey's petition to enter the European Union during President Clinton the escalations of confiscations of private properties has escalated dramatically. The Patriarch fights everyday to try and reopen Halki Theological School, which he attended and to have the halls filled again with students who plan to serve the Lord. (“Turkey: International Religious Freedom Report 2002”).
Sunday, January 1, 2012
Religious Freedom Now
The once-thriving ethnic Greek Orthodox community, has become an “endangered species” in its homeland (Prodromou and Shea); but sadly, many politicians, historians and ordinary people fail to realize this suppressed community of the Holy Orthodox Church founded by the Apostle Andrew the brother of Saint Peter in 33AD. This is oldest established church which is in danger of extinction in Asia Minor. In the city of Constantinople (present day Istanbul) there were multitudes of worshiping Orthodox Christians, but today it is hard to find prominent groups living anywhere in Istanbul. At the turn of the century there were 2 million Orthodox Christians in Turkey; 1.5 million were expelled in 1923, another 150,000 left in 1955 after violent anti-Christian riots “progroms” in Istanbul (Radliffe). Today only 2,000 Greek Orthodox Christians remain. Religious minorities in Turkey, including the Greek Orthodox Christians, are being systematically eradicated by the government authorities’ resistance to change the oppressing legal restrictions on minorities, including: internal governance, education, property rights, legal status, aggravating the delicate relationship between religion and state. Turkey’s record on human rights for religious minorities is not up to par or to the standard of western democracies and if a democracy is judged on how it treats its minorities, Turkey is failing. When it comes to a solution for the issue of religious freedoms there are a few ways to help the Orthodox minorities earn their fundamental human rights, these include bringing awareness to the plight of the Patriarchate, political intervention including pressure from foreign dignitaries and fundraising to support the causes.
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