It is comparatively an easy undertaking to create trouble and disturbance
in the church. It is not so easy, however, to establish a schism. The
Prussian chancellor learned this fact when he beheld the failure of his
_alt-Catholic_ scheme in Germany. Having tried the same game in Turkey,
his projects, notwithstanding the aid and countenance of the Mussulman
Power, proved abortive. The government of the sublime Porte had been very
tolerant hitherto, as regarded its Catholic subjects. In the early days of
Pius IX. it had concurred with the Holy See in establishing a Catholic
bishop at Jerusalem; it protected pilgrimages and processions; it favored
colleges and institutions for ecclesiastical education; and to such a
degree that, under its auspices and through its care, there are several
flourishing seminaries which renew the intellectual life of the people who
follow the Latin rite. A united Bulgarian church has been founded and is
daily gaining strength. The Maronites are almost completely restored after
the disaster of 1860. The number of Greek Catholics or Melchites, has been
almost doubled, so great is the number of conversions. The same may be
said of the Chaldean or Armenian Catholics. These last are probably the
best informed and the most influential of the Christian populations under
the Sultan’s rule. Prussian intrigue, and a momentary renewal of Mussulman
fanaticism, have done much to check, if not wholly to destroy this happy
state of things. One Kupelian, aspiring to be patriarch of Armenia, was
put forward by rich and influential parties as the administrator of their
nation, and they succeeded in obtaining from the Porte his investiture, as
the only true Head of the Armenian Catholics. The legitimate chief,
Hassoum, Patriarch of Cilicia, protested. In vain, however, as France was
no longer able to maintain his right. The last ambassador of that country
representing Napoleon III., had even supported the pretensions and favored
the machinations of the Kupelianites. The Porte was induced to treat
Hassoum as a seditious person, and banished him from the country. The
exile found his way to Rome, where he was kindly received by Pius IX. He
did not return to Constantinople till 1876. Meanwhile, persecution was
cruelly carried on. Bishops were expelled from their sees, rectors from
their parishes, churches, monasteries and hospitals were seized by force
of arms. At Damascus, Broussa, Sinope, Mardyn, Mossoul, all the principal
towns of the Ottoman Empire, Armenian Catholics were forcibly driven from
their churches, in order to make room for mere handfuls of Kupelianists.
The persecution extended as far as Cairo. At Augora, twelve thousand
Armenian Catholics were dispossessed in favor of twelve dissenters, one of
these twelve being an apostate monk, the delegate of Kupelian. At Adana,
the church, the school, and the residence of the Catholic Armenian bishop,
with all the revenues attached thereto, became the prey of two
individuals, a priest and a lay person. At Trebizonde, the bishop was
expelled by Russian bayonettes, and died of grief. The value of property
taken from Catholics is estimated at one hundred millions of livres. For
what, it may be asked, was the power of an empire exercised, and so much
robbery perpetrated? In favor, at least, one would say, of some important
sect? No such thing. It was all for the would-be Kupelian schism, seven
hundred strong. It is needless here to say how soon the degenerate Sultan,
Abdul Aziz, and his prevaricating empire met their reward, whilst the
legitimate Armenian patriarch, Hassoum, so long the victim of persecution,
has been restored, is honored by the government of his country and held in
the highest esteem by the Chief Pastor of the Christian fold. All this was
foretold by Pius IX., although, indeed, the Holy Pontiff pretended not to
utter a prophecy. In a letter intended for the consolation of the banished
Archbishop of Mardyn, in Mesopotamia, and the Armenian Catholics, he says:
“It behooves us not to lose courage, nor to believe that the triumph of
iniquity will be of long continuance. For, does not the Scripture say:
‘The wicked man is caught in his own perversity; he is bound by the chains
of his crimes, and he who digs a pit for others will fall into it himself:
he who casts a stone into the path of his neighbor, will strike against it
and stumble; finally, he who lays a snare for another will be caught
therein himself.’ This war, venerable, brother, is waged, not so much
against men as against God. It is because of hatred to his name that his
ministers and faithful people are persecuted. Persecution constitutes
their merit and their glory. God will at length arise and vindicate his
cause. Whilst I applaud your firmness, I most earnestly exhort you never
to let it fail you, but to possess your soul in patience, to wait
confidently, and, at the same time, courageously, for you rely not on your
own strength, but on the power of God, whose cause you maintain. Your
constancy will confirm that of your brethren of the clergy and of the
flock confided to your care. It will lead to a moral victory, assuredly
more brilliant and more solid than the ephemeral success of violence.”
It was not long till the news of the day bore that many distinguished
persons were returning to the one fold. A moral victory for the Armenian
Catholics was following fast in the wake of successful force. The number
of Kupelianists was diminishing. The churches and church properties of
Adana and Diabekir, were abandoned by them in 1876, and the schism was in
course of being extinguished.
The Chaldean patriarch, Audon, rashly undertook to establish a schism.
Towards the end of February, 1873, he was reconciled to Pius IX., and
relieved from the censures which he had incurred. The Chaldean Catholics
gave a great deal of trouble. However anxiously Pius IX. labored for their
salvation, they are insignificant in point of numbers, scarcely as many as
would constitute a parish in any of our cities. Any further historical
notice of them may, therefore, be very properly dispensed with.