THE ARMENIANS.
1846-1848.
We are now in the middle of the year 1846. Hitherto no one has
voluntarily separated himself from the Armenian community. The
so-called "schismatics" were made such by the exscinding act of the
Patriarch himself. For nearly six months anathemas had been dealt
out in the patriarchal church every Sabbath until many of the people
grew weary of them. Through ecclesiastical influence, bread and
water were still withheld from many Protestant families by the
dealers in those articles, and everything was done that could be
done with impunity to afflict those who remained steadfast in the
truth; nor did the Patriarch or the magnates give them any hope of
relief, except through unconditional submission to their demands.
Their only earthly hope was in the Protestant Ambassadors, and in
Reschid Pasha, the Minister of Foreign Affairs. Sir Stratford
Canning, the English Ambassador, whose noble efforts for religious
liberty in Turkey are worthy of all praise, did not cease urging the
government to secure to their Protestant subjects the right of
pursuing their lawful callings without molestation. As to sureties
for those who were excluded from their shops and business, he
represented that the demands of the law might be met by their
becoming sureties for one another. He at length succeeded, and
Reschid Pasha, who soon became Grand Vizier, gave orders that the
Protestants be permitted to resume their business on this condition.
A new officer was put in the place of the one who had turned a deaf
ear to their petitions. When summoned before him, they declared
themselves to be Armenians, and he told them it was "Protestants,"
whom he was to allow to open their shops. They had never adopted
that name, as it had been applied to them by their enemies by way of
reproach,--as probably the term "Christian" was to the disciples at
Antioch,--but called themselves the "Gospellers," or "Evangelists."
But now, whether they wished it or not, they were constrained to
adopt the designation of "Protestants."
A letter from the Grand Vizier, written at this time to the Pasha of
Erzroom, also recognized them as Protestants. It was the first
document issued by the Turkish government for their protection, and
began with stating, that certain Armenians at Erzroom, who had
embraced the Protestant faith, were represented to the government as
suffering various forms of persecution, from which they prayed to be
delivered. The Grand Vizier says that the same thing had occurred at
the capital, where the Protestants, having been anathematized by the
Patriarch, were cut off from both social and commercial intercourse
with their countrymen. While the Sultan would not interfere with the
spiritual duties of the Patriarch, he could not allow his Protestant
subjects to be hindered in their lawful pursuits. As the Armenian
Primate had converted the law, requiring every subject entering into
business to provide sureties for his good behavior, into an
instrument of oppression, by refusing to accept Protestants as
sureties for each other, the Pasha was to see that they had the same
liberty, in this respect, as was enjoyed by their countrymen. This
was their privilege at Constantinople, and the Grand Vizier hoped
the Pasha of Erzroom would secure the same for them in his province.
The Patriarch had left no means untried to break up the seminary at
Bebek, and succeeded in taking away seventeen out of the
twenty-seven students. But five of them soon returned, and ten
others speedily joined the institution. About half of the ten were
young men of good intellectual capacity and mature faith, who had
fallen under the anathema of the Patriarch. Shutting up their shops
had sent them to the seminary, where their minds would be
disciplined, and where, studying the history of the Church, and
comparing the past and present with God's Word, they would be
prepared to comprehend the Oriental Apostasy. Of the other five,
three were from anathematized families, and two were without
relatives. A lad, who had been expelled from his father's house
because he was a Protestant, was about to enter the seminary,
through the influence of a young man who had left it because of the
failure of his eyes. His father carried both to the patriarchate;
and the Patriarch, who had declared himself no persecutor, condemned
them to imprisonment, with hard labor and the wearing of a heavy
chain day and night. The father repented of his cruelty and implored
their release, but in vain. It was only when the Patriarch
understood that the father was carrying the case before the English
Ambassador, that he released the son. The other youth remained in
irons; and the reply of the Turkish authorities to repeated
petitions was, that he had been committed for crime. The
missionaries believed him entirely innocent, and truly pious. We are
obliged to leave this youth, after six weeks of labor begirt with a
chain, in the midst of ferocious and beastly criminals, refusing to
accept deliverance on condition of subscribing the Patriarch's
creed.
This persecution changed the seminary into a theological school.
More instruction was given in ecclesiastical history, especially, in
regard to the introduction of doctrinal errors, and more attention
was paid to the exposition of the written Word. A select class was
formed for the study of Latin, Greek, and Hebrew, and care was taken
to have the pastors of the reformed churches men of faith and
prayer, strong in the Scriptures, and able to expose the
antichristian character of the nominal Churches round about them.
A seminary for young ladies had been opened in Pera, in the autumn
of 1845. Eight were then admitted, and five more some months later.
As the pupils came from evangelical families, most of them had
received some instruction at their homes. They could read in the New
Testament with more or less readiness when they entered, and they
made good proficiency in their studies. Several of them were
excommunicated by name, and nearly all belonged to excommunicated
families; so that the sympathies of all were enlisted on the side of
evangelical truth, though only two or three of the older ones were
regarded as hopefully pious. The school was under the charge of Mrs.
Everett and Miss Lovell.
On the 21st of June, 1846, a great feast day in the Armenian Church,
the Patriarch issued a new anathema against all who remained firm to
evangelical principles; and decreed that it be publicly read, at
each annual return of this festival, in all the Armenian churches
throughout the empire. The Protestants were thus cast out forever.
They had no power to organize themselves into a civil community; but
it was clearly their duty to secure for themselves and their
children, as far as they could, the spiritual privileges of the
Gospel. Nothing remained for them but to organize themselves into a
separate church, and this they resolved to do.
They made a written request to the missionaries for aid in this
matter, having themselves no experience. A meeting was accordingly
held in Constantinople of delegates from the different stations of
the Armenian mission. Messrs. Allan and Koenig, missionaries of the
Free Church of Scotland to the Jews, were present by invitation; and
also Dr. Pomroy, of Bangor in Maine, and Mr. Laurie, then on his way
home from Syria. Though the meeting was composed of two or three
different denominations of Christians, there was the most entire
harmony in the discussions, and a plan then drawn up for the
organization of the Evangelical Armenian church, was agreed to by a
unanimous vote.
The evangelical Armenians in Constantinople came together on the
first day of July for the public recognition of the church. After
the reading of the Scriptures and prayer, the plan of organization,
confession of faith, covenant, and rules of discipline, were read,
with such explanations as seemed necessary. Those present were then
requested to rise and give their assent to the articles of faith and
to the covenant. All rose, and the articles were again read, at the
end of which all audibly responded, "We do thus believe." In like
manner they audibly assented to the covenant. The missionaries and
others then rose, and, as the representatives of Protestant
Evangelical Churches, publicly acknowledged them as a true church of
Jesus Christ. Their names were then recorded, amounting to forty,
three of whom were women.
Thus was constituted the First Evangelical Armenian Church of
Constantinople. As soon as the names of members had been recorded,
they proceeded to the choice of a Pastor by ballot, and the
unanimous choice fell upon Apisoghom Khachadûrian, of whom honorable
mention was made in the preceding chapter. The other church officers
were then elected; and the church unanimously requested Mr. Dwight
to act as helper in the pastoral office, which he consented to do.
After one week, an Ecclesiastical Council, invited by the church,
assembled to ordain the pastor elect. It consisted of the
missionaries of the Board resident at Constantinople, and Mr. Allan,
missionary of the Free Church of Scotland. The candidate was
examined, in the presence of the church, as to his personal piety,
his views in entering the ministry, as to the doctrines of the
Gospel, church government, the sacraments, and the duties of
the pastoral office. He had been educated in the school of
Peshtimaljian, had for years been in constant intercourse with the
missionaries, had attended courses of exegetical and theological
lectures in the seminary, and had received much private instruction.
More than all, he possessed an experimental knowledge of religion,
and seemed eminently taught by the Holy Spirit. His clear perception
of evangelical truth, his power in argument, his impressive manner,
his superior judgment, his boldness, and his general weight of
character, plainly singled him out as the man, whom God had called
to that position.1
1 _Christianity Revived_, p. 231. _Missionary Herald_, 1846, pp.
317-320, 357.
The new church lost no time in setting forth to their countrymen a
declaration of their faith, and their reasons for the steps they had
taken; which they did in a pamphlet issued in the Armenian
language.1
1 See _Missionary Herald_, 1846, p, 356.
Churches on the same basis were formed at Nicomedia and Adabazar in
July, and at Trebizond early in the autumn. There were disturbances
at each of these places, but the Mohammedan authorities showed a
disposition to repress them promptly.1
1 See _Missionary Herald_, 1846, pp. 368-370.
The church at the metropolis was soon called to suffer affliction in
the death of its beloved pastor, on the 12th of March, 1847. His
disease was brain fever, occasioned by an exciting missionary visit
to Nicomedia, where the church was about calling his brother to be
their pastor. From the nature of the disease, he was mainly without
the use of his reason; but a few hours before his death, while Mr.
Dwight was present, the cloud passed from his mind, and they enjoyed
a most delightful interview. "There were present," says the
missionary, "besides his own relatives, his two deacons, and several
of the brethren and sisters of the church, and their joy was
unbounded when they heard their dying pastor, with restored reason,
giving such clear testimony of the all-sufficiency of Christ to
support him in that trying hour. At the end of every answer he gave
to my inquiries, they cried out all over the room, "Bless the Lord,"
"Glory to God," unable to restrain their gratitude that God had
given him grace and opportunity to bear such a testimony. I have
been present at many Christian death-beds of the people of God, but
I can truly say, that I never witnessed anything so deeply
affecting. I afterwards led in prayer. Our departing brother uttered
a loud _Amen_ at the end of every sentence, and his reason then left
him to return no more on earth."
I cannot refrain from quoting here the testimony of so judicious, an
observer as Mr. Dwight, concerning the wife of the pastor. "She is a
person every way fitted to be a pastor's wife. She is one of the
most intelligent, pious, and lovely women I have known in this
country. Indeed, in native intellectual power and in piety, she has
few superiors anywhere."
Der Haritûn had long been the spiritual leader at Nicomedia; but
when a church was formed, and there was need of one who should be
both a pastor and preacher, he as a priest, having never learned to
preach, and having almost reached the age of sixty, meekly gave
place to one who was better qualified to preach the Gospel with
power and effect, and now took the place of a deacon.
The reader will remember the manner in which the reformation arose
among the Armenians of Aintab, through the labors of Bedros
Vartabed.1 It is worthy of notice, that while the letter of Mr.
Thomson was on its way to Constantinople, and before his visit
became known to the Prudential Committee, they had directed the
Constantinople brethren to send Mr. Van Lennep on a visit to Aleppo
and Aintab. Mr. Van Lennep estimated the number of Armenian families
in the place at fifteen hundred. The people were rude and ignorant,
but they were residents, and not sojourners, as were most of the
Armenians at Aleppo. He had visitors from morning till night, and
the conversation was confined to the great subjects of salvation and
eternal life. All the people knew the reason of his coming, and
therefore were anxious for instruction on those great questions.
Meetings were well attended. About ten men appeared to have been
truly converted. The people were very anxious to have a missionary
reside among them, but this was not possible at that time.
1 See chapter xxi.
The next visit was by Mr. Johnston, who remained three months at
Aleppo, till the way was open to Aintab. Meanwhile three were chosen
from among the brethren to go and study the Scriptures with him at
Aleppo. Their names were Avedis, Sarkis, and Krikor, all under
thirty years of age. Mr. Johnston went to Aintab in September, and
was subjected to a quarantine of twelve days on his arrival. Bedros
accompanied him, and they called on the Governor. The Catholicos of
Sis, the spiritual head of the Church, arrived soon after to oppose
the missionary. Mr. Johnston was fully occupied, however, with the
numerous inquirers, and there was no way for the opposers but to
induce the Pasha to drive him from the place. In this they
succeeded, but not until the time that he himself had set for his
departure. He and his companions were followed, as they left the
town on the 14th of December, by attendants of the Catholicos
reviling and throwing stones. No reason was assigned by the Governor
for permitting this outrage, and he was shortly afterwards removed
from office. Remonstrances from the American Minister at the Porte,
were supposed to be among the causes of his removal.
Meanwhile Dr. Azariah Smith was traversing regions in eastern
Turkey, which have since become endeared to the friends of missions,
and reached Aintab just after Mr. Johnston left. A tumult was raised
at once, with the hope of driving him away also, but without
success. Having a firman, he refused to go without first seeing the
Governor, and his medical profession and practice were in his favor.
He remained until March, and before leaving gathered the hopeful
converts into a church, which has since proved to be one of the most
prosperous in Turkey. On his departure, a number of the brethren
accompanied him a considerable distance, and parted after uniting in
prayer for each other, and for the cause of their Redeemer and
Saviour. Bedros, however, whom he left behind to look after the
infant church, was soon expelled. Mr. Schneider labored there in the
summer and until some time in the autumn.
Still the position of the Protestants was everywhere one of trial.
They were separated from the Armenian community, but not united with
any other. The government, though determined to protect them from
persecution, did not know exactly what to do. The municipal
regulations of Constantinople forbad marriage, baptism, or burial
without the cognizance of the civil power. To obtain a permit for
marriage, it was necessary to present to the head of the police a
certificate from the Patriarch; and the Patriarch must report the
name of every baptized child to the same officer for enrolment.
Before every burial, permission must be obtained from the Board of
Health, and this also must be through the Patriarch. Then every
traveller must have a passport, which could not be obtained without
a voucher from the Patriarch. It had become quite obvious, that the
Patriarch could no longer act as their civil representative at the
Porte.1
1 _Christianity Revived_, p. 241.
In order to promote the internal peace of the empire, the Sultan
found it necessary to reduce the power of the Armenian Patriarch, by
appointing a council of laymen, for secular matters, and another of
ecclesiastics and laymen, for matters spiritual; the Patriarch not
being allowed to act without their sanction.
The number of Protestant Armenians, including men, women and
children, now separated from their former churches, was about one
thousand. Nearly three thousand more were known to entertain
Protestant sentiments, though still retaining a loose connection
with their former churches. Those who were more or less awakened to
a knowledge of their errors, and secretly desired the progress of
the reformation, must have amounted to several thousands more; but
of these no accurate estimate could be made.
The six churches formed previous to May, 1848, were as yet small,
the whole number of members being only one hundred and sixty-six.
Ninety-nine were at Constantinople, twenty-six at Nicomedia, twelve
at Adabazar, sixteen at Trebizond, five at Erzroom, and eight at
Aintab. But neither the number of church members, nor the size of
the congregations, nor the number of those who came to the
missionaries for religious conversation, told the whole story. There
was a deep movement going on in the Armenian community itself, which
might be expected to produce great changes in the whole body. In
some of the churches there were contentions, occasioned chiefly by
their inexperience in self-government, and their ignorance of the
proper modes of acting under their new circumstances. In Trebizond,
it became necessary to separate two of the church members by a
formal vote of excision. But this event, though exceedingly trying
to the infant community, as well as to the missionaries at the
station, was overruled for good. By the divine blessing on such
experiences, the self-governing power usually gains strength.
Baron Simon was ordained pastor of the bereaved church in
Constantinople, in place of his brother. Baron Haritûn Manasian was
ordained pastor of the churches in Nicomedia and Adabazar, and was
to spend one fourth of his time in the latter place. Both were from
the seminary at Bebek.
During the year ending May, 1848, the seminary containing
forty-seven scholars, and the school for girls containing
twenty-three, were both favored with what may be called a revival,
which added several from each of them to the church; and there was a
similar awakening in both institutions in the following year. The
work of the Holy Spirit was distinctly traceable also at Aintab,
Aleppo, Killis, Arabkir, and other places in the interior. The
houses of worship in Pera, and in the city proper, were crowded on
the Sabbath, and nearly every week new persons were present.
END OF VOLUME FIRST.