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THE CHURCH DOES NOT ESCAPE SECULARIZATION, SAYS ARMENIAN HISTORIAN
09:35 * 10.12.14
Below is an interview with Hovhannes Hovhannisyan, a theology professor
at the Yerevan State University and the American University of Armenia
Young and erudite, he represents the new elite of this country that
recovered its independence in the post-Soviet area. He proposes a
fine analysis of Armenia's position in a turbulent region and of its
deep Christian identity.
Armenia, the first country in the world to have adopted Christianity
as state religion in 301 AD, is now surrounded by countries with
a Muslim majority. How does the country manage its relations with
its neighbours?
It is not easy. The identity of contemporary Armenia, whose
independence was claimed in 1991, was forged in a hostile environment.
This hostility was first embodied by the war in Nagorno-Karabakh
(1991-1994), with opposing Armenians and Azerbaijanis fighting about
the region, populated by a Christian majority. Although an official
cease-fire agreement was signed 20 years ago, the Armenian victory
is not recognised by Azerbaijan. Today, Azerbaijani borders are shut
and the fact that the young generations do not share the personal
experience of a common history anymore makes the situation even
harder. The other main hostile element is Turkey, because of its
support to Azerbaijan but also because of the Armenian Genocide the
Turkish government did not recognise. Georgia, in the North, is a
Christian "brother" but is still in conflict with Russia, the big
brother that keeps these new Republics under pressure. Armenia is
caught in a vice between the North, under the pressure of Russia's
desire to dominate, and the South, threatened by the increasing
influence of radical Islam. Surprisingly, relations with Iran are
good. The Armenian community in Iran enjoys religious freedom, has the
possibility to build churches and to circulate freely between both
countries. Moreover, Iran contributed to the cease-fire in Karabakh
and to a non-religious understanding of these events.
What place does the genocide occupy in modern Armenia's identity
construction?
The memory of the Armenian genocide is fundamental in the formation
of modern Armenia's identity. This traumatic event unites the Armenian
community beyond frontiers, as the diaspora population is more numerous
than Armenians living in Armenia. Though it is interesting to note
that the war with Azerbaijan has modified the Armenians' vision of
the genocide: it is more and more perceived as a conflict between
Christianity and Islam.
The war in Karabakh contributed to this new reading of the facts,
using a lot of religious symbols such as the white crosses carried
by the Armenian fighters or the attempt, by some Sunnite group,
to declare jihad or holy war against Armenians. This reading pushed
to see today's Azerbaijanis and yesterday's Turks through the prism
of the common identity of "Muslim Turks", claiming for jihad against
Armenians therefore perceived first of all as Christians. A symptom of
this phenomenon is the speaking of the crypto Armenians, Armenians who
were forced to convert to Islam in order to escape genocide. Today,
the ones aware of their ancestors' forced conversion secret reveal
it and speak out, claiming their Christian belonging.
How important is Christianity in today's Armenian identity?
Armenia does not escape the Christian West's secularisation movement.
Although Armenians claim to be attached to the Church, 90% of them
do not attend Masses, except for holidays. The 2005 Constitution
declares the separation between State and Church, while acknowledging
the Church's role in Armenian history and culture. But this remains
a national debate. Therefore, after 4 September 2008, the Armenian
President affirmed that the Armenians' identity must not be based on
religion but on the concepts of liberty and equality, as the Armenian
identity is also influenced by the language, the territory and the
culture, not only by religion. Everybody did not like this declaration.
Does Armenia, as Europe, suffer from a lack of priests?
Yes, Armenia does suffer from it, despite the fact that they are
allowed to get married. Their social status and their economic
condition are too difficult. A lot of villages do not have priests
anymore and when they do, they often occupy this function following a
family tradition but do not know the prayers anymore. They lost their
role in the countryside. Nevertheless, the highest hierarchic levels
remain coveted, despite the fact that high-level clergymen are not
allowed to get married. It is also necessary to note that there are
neither monks nor nuns anymore in Armenia. The numerous monasteries
to be found around the country are empty.
The Armenian Church is independent. What weight does its spiritual
leader carry?
The Armenian Church's leadership is currently in the hands of
Catholicos Garegin II, who is not particularly popular. The Pope could
be more popular, as far as he presents an appealing personality, even
though the Armenian Church separated from Rome after the Council of
Chalcedon in 451. The Armenian Church's main characteristic is its
independence and its national anchor, rather than its leadership. The
Church is not proselyte but depends today of the support provided by
the Armenian diaspora. But this essential support suffers, sometimes,
the consequences of the Church's internal tensions between different
centres, but also between a liberal minority and a traditionalist
majority. Since its independence in 1991, the Armenian Church faces,
on the one hand, the decreasing reality of its social role and, on the
other hand, is increasing manipulation by some political parties. The
Church is regularly at the heart of the debate on national identity.
Interview by Laurence D'Hondt
http://www.tert.am/en/news/2014/12/10/hovhannes_hovhannisyan/1531321
09:35 * 10.12.14
Below is an interview with Hovhannes Hovhannisyan, a theology professor
at the Yerevan State University and the American University of Armenia
Young and erudite, he represents the new elite of this country that
recovered its independence in the post-Soviet area. He proposes a
fine analysis of Armenia's position in a turbulent region and of its
deep Christian identity.
Armenia, the first country in the world to have adopted Christianity
as state religion in 301 AD, is now surrounded by countries with
a Muslim majority. How does the country manage its relations with
its neighbours?
It is not easy. The identity of contemporary Armenia, whose
independence was claimed in 1991, was forged in a hostile environment.
This hostility was first embodied by the war in Nagorno-Karabakh
(1991-1994), with opposing Armenians and Azerbaijanis fighting about
the region, populated by a Christian majority. Although an official
cease-fire agreement was signed 20 years ago, the Armenian victory
is not recognised by Azerbaijan. Today, Azerbaijani borders are shut
and the fact that the young generations do not share the personal
experience of a common history anymore makes the situation even
harder. The other main hostile element is Turkey, because of its
support to Azerbaijan but also because of the Armenian Genocide the
Turkish government did not recognise. Georgia, in the North, is a
Christian "brother" but is still in conflict with Russia, the big
brother that keeps these new Republics under pressure. Armenia is
caught in a vice between the North, under the pressure of Russia's
desire to dominate, and the South, threatened by the increasing
influence of radical Islam. Surprisingly, relations with Iran are
good. The Armenian community in Iran enjoys religious freedom, has the
possibility to build churches and to circulate freely between both
countries. Moreover, Iran contributed to the cease-fire in Karabakh
and to a non-religious understanding of these events.
What place does the genocide occupy in modern Armenia's identity
construction?
The memory of the Armenian genocide is fundamental in the formation
of modern Armenia's identity. This traumatic event unites the Armenian
community beyond frontiers, as the diaspora population is more numerous
than Armenians living in Armenia. Though it is interesting to note
that the war with Azerbaijan has modified the Armenians' vision of
the genocide: it is more and more perceived as a conflict between
Christianity and Islam.
The war in Karabakh contributed to this new reading of the facts,
using a lot of religious symbols such as the white crosses carried
by the Armenian fighters or the attempt, by some Sunnite group,
to declare jihad or holy war against Armenians. This reading pushed
to see today's Azerbaijanis and yesterday's Turks through the prism
of the common identity of "Muslim Turks", claiming for jihad against
Armenians therefore perceived first of all as Christians. A symptom of
this phenomenon is the speaking of the crypto Armenians, Armenians who
were forced to convert to Islam in order to escape genocide. Today,
the ones aware of their ancestors' forced conversion secret reveal
it and speak out, claiming their Christian belonging.
How important is Christianity in today's Armenian identity?
Armenia does not escape the Christian West's secularisation movement.
Although Armenians claim to be attached to the Church, 90% of them
do not attend Masses, except for holidays. The 2005 Constitution
declares the separation between State and Church, while acknowledging
the Church's role in Armenian history and culture. But this remains
a national debate. Therefore, after 4 September 2008, the Armenian
President affirmed that the Armenians' identity must not be based on
religion but on the concepts of liberty and equality, as the Armenian
identity is also influenced by the language, the territory and the
culture, not only by religion. Everybody did not like this declaration.
Does Armenia, as Europe, suffer from a lack of priests?
Yes, Armenia does suffer from it, despite the fact that they are
allowed to get married. Their social status and their economic
condition are too difficult. A lot of villages do not have priests
anymore and when they do, they often occupy this function following a
family tradition but do not know the prayers anymore. They lost their
role in the countryside. Nevertheless, the highest hierarchic levels
remain coveted, despite the fact that high-level clergymen are not
allowed to get married. It is also necessary to note that there are
neither monks nor nuns anymore in Armenia. The numerous monasteries
to be found around the country are empty.
The Armenian Church is independent. What weight does its spiritual
leader carry?
The Armenian Church's leadership is currently in the hands of
Catholicos Garegin II, who is not particularly popular. The Pope could
be more popular, as far as he presents an appealing personality, even
though the Armenian Church separated from Rome after the Council of
Chalcedon in 451. The Armenian Church's main characteristic is its
independence and its national anchor, rather than its leadership. The
Church is not proselyte but depends today of the support provided by
the Armenian diaspora. But this essential support suffers, sometimes,
the consequences of the Church's internal tensions between different
centres, but also between a liberal minority and a traditionalist
majority. Since its independence in 1991, the Armenian Church faces,
on the one hand, the decreasing reality of its social role and, on the
other hand, is increasing manipulation by some political parties. The
Church is regularly at the heart of the debate on national identity.
Interview by Laurence D'Hondt
http://www.tert.am/en/news/2014/12/10/hovhannes_hovhannisyan/1531321