MJ

Rushdoony's Work and Legacy by Rev. Brian Abshire On Thursday, February 8th, 2001, R. J. Rushdoony, potent Christian scholar and prolific author, president and founder of the Chalcedon Foundation, passed from this life to the next. Unknown by most evangelical Christians outside of the academic elite, "Rush's" influence on shaping the nature of theological discussion regarding social issues may well be seen in later generations as a pivotal point in laying the foundation for a future reformation. "Rush" was from an ancient Armenian family who fled from the Turkish genocide in the early decades of this century (though born in America, Rushdoony's mother was actually pregnant with him during their escape). As a result of growing up in the Armenian sub-culture, rich in Christian history and tradition, and living in the last days of American Christian culture, Rush had a remarkable perspective from which to see our social problems. One the one hand, Rush never got over his family's love affair with the United States. America, in the early part of this century was less consistently humanistic than today, and evidenced more vestiges of our own Christian past. Christian America had given the persecuted Armenians freedom, and security and prosperity. Yet at the same time, by end of the 1920's the theological rot of American Christianity and the sociological implications that decay had on the nation could be clearly seen. Liberalism had conquered the mainline churches, Princeton had fallen, Machen was excommunicated, Tennessee was humiliated before the world by enforcing the Genesis account of creation all while broad evangelicalism was sliding into revivalistic irrelevancy by retreating from American life into a pietistic infatuation with the "rapture." Rushdoony knew that America had been great, because she had been godly, and it was perhaps his most enduring contribution that his life was spent understanding where we went wrong as a culture, and what we had to do to get back on track. Rushdoony believed deeply that the Bible was God's infallible Word, and that it had answers for every area of life. A strict Van Tillian, Rush approached every issue from the perspective of "What does God say about this issue?" After serving as a missionary to Native Americans, and working in suburban churches, he began his serious scholarly work in the 1950's as he analyzed American culture from a Reformed and presuppositional perspective. Rush authored a number of books that revolutionized the Christian concepts of education and public policy. The Messianic Character of American Education was a devastating critique of the bankruptcy of the philosophical foundations of the public school system. He accurately saw back in the days when the biggest social problem facing teachers was chewing gum and talking in class where those presuppositions would ultimately lead, forty years later. Rush thus is known in some circles as the "father" of the Christian school movement, and much of his time in the seventies and eighties was spend as an expert witness securing the right of Christians to educate their own children, in their own way. In books such as The Nature of the American System and This Independent Republic Rush demonstrated the Christian principles behind the formation of our country, and again, he predicted accurately the growing tyranny of the civil magistrate as it escaped the bonds of Christian presuppositions. In all these books, Rush was able to succinctly and powerfully delineate the essence of the problems facing us, from a thoroughly Christian world and life-view. As a result, he provided the intellectual foundation for a Christian resurgence in the public areas of life. But Rushdoony was not just an expert in critiquing the problem. He was an avid postmillennialist, firmly believing that God had called his people to victory, and in 1973, provided the means, through his magnum opus, The Institutes of Biblical Law (self-consciously named after Calvin's Institutes of Christian Religion). In the Institutes, Rushdoony provided the first major work of Reformed casuistry in more than three hundred years. The book was so important, that at one point, even Dallas Theological Seminary carried it in their bookstore. Basically, and essentially, the Institutes was a Van Tilian demonstration of the antithesis between the Bible and modern humanistic assumptions; assumptions which far too many Christian scholars had unwittingly accepted. It also demanded that Christians work to rebuild every area of life according to God's Word. But Rushdoony was never a revolutionary nor did he depend upon politics, as his critics so often erroneously charged. Rush explicitly taught that culture would be changed from the ground up, as Christian men first learned to be self-governed in their own lives, their families, their callings and in their churches. This kind of revitalized Christianity would then spread to affect every area of life, art, science, culture and politics. Rushdoony's analysis was not of course without controversy. He dealt seriously with the penal sanctions of the Law, and it is probably that aspect that earned him the undying enmity of so many. Yet he never backed down from Van Til's assessment that there were only two options, "autonomy or theonomy" and if God had said it, he took it seriously. It is perhaps the saddest commentary on modern Evangelical Christianity that those who knew of but rejected his scholarly work were not able (or willing) to face the logical implications of their own presuppositions. Sadly, in this author's opinion, Rushdoony's intellectual and theological legacy will likely not be appreciated in this generation, partially due to theological inertia, partially due to the personal quirks of some of his disciples. Rush was a tremendously gracious man, kind and charitable. But some, who attached themselves to his theology have not been able to model this aspect of his character. Rushdoony used to be a popular speaker at Reformed Seminaries in the 70's, until certain followers poisoned the well with their acerbic attacks, and caustic comments, thus giving the entire movement he founded a bad name. I knew Rush personally only for the last decade of his life. He served as one of the readers for my Ph.D. in sociology of religion, a job he did not have to do, but graciously did anyway, reading and critiquing my dissertation. I had the privilege of working with him and for him for several years at his think-tank in California, and I treasure every memory of the time I spent with him. I would not call him a "friend" for that would imply an unwarranted personal intimacy. He was not my "friend," but rather my "father" in the faith. Rush's books, bought in bulk in 1983 on my way back to England to begin my doctoral studies, changed my entire concept of Christianity. The days spent with him in his living room, surrounded by immense stacks of other books (Rush read and digested, one book a day throughout his life) was a more profound education than any course I had taken in college or seminary (and I quickly got into the habit of bringing a notebook and pen when visiting Rush, because everything he said was worth remembering). And though I did not always agree with his conclusions, I deeply appreciated his brilliance, profoundly respected him as a Christian man, and yes, I loved him as Timothy might have loved Paul. It is a great injustice that the millions of covenant children who are being blessed by a Christian education may never know that he was the man God used to secure that right for them. It is a great injustice that though Rush provided the theological and intellectual foundation for the resurgence of the Christian Right in the 1980's, he is seldom given credit for initiating Christian activism. It is a great injustice that millions of Americans read Francis Schaeffer and never know that his most profound ideas were directly taken from Rushdoony. But Rush doesn't care, his work is done, he fought the good fight, he kept the faith and now he is at rest with his fathers. His work will live on, and perhaps a new generation, not yet born, will one day give him the honor that is his due. We will not see his like for a long time to come; God never seems to give us many Calvins, or Knoxs or Gillespies. Rush was a mighty man of valor, and the world is a poorer place without him. But there are men he taught who will continue his work, and like leaven, they will slowly and inevitably spread his ideas until that great day when every knee will bow, and every tongue confess, that Jesus Christ is Lord to the glory of God the Father. Thank you, Rush, for your legacy. May we who are left behind remain faithful to it, and extend it, and so honor you, by honoring and obeying the gracious God you served. Rest now, in peace, until we see you again on that great day. R. J. Rushdoony, R.I.P. (appeared originally on www.lewrockwell.com) by Gary North The death of Rousas John Rushdoony on February 8 at the age of 84 will not be perceived as newsworthy by the American media, any more than Ludwig von Mises's death in 1973 and Murray Rothbard's death in 1995 were regarded as newsworthy. But being a newsworthy event is rarely the same as being a significant event. Rushdoony's writings are the source of many of the core ideas of the New Christian Right, a voting bloc whose unforeseen arrival in American politics in 1980 caught the media by surprise. This bloc voted overwhelmingly for Ronald Reagan. Two weeks after Reagan was inaugurated, Newsweek (Feb. 2, 1981) accurately but very briefly identified Rushdoony's Chalcedon Foundation as the think tank of the Religious Right. But the mainstream media did not take the hint. They never did figure out where these ideas were coming from. Jerry Falwell and Pat Robertson were on television, and the media's intellectuals, such as they are, believe that television is the source of world transformation. Rushdoony in 1981 was almost unknown outside of the leadership of New Right/New Christian Right circles. So he remained at his death. He was born in 1916 in New York City. His parents were newly arrived refugees. They had fled from the northern Armenian city of Van during the century's first genocide, the Turks' slaughter of an estimated million and a half Armenians, an event still ignored by most modern history textbooks and officially ignored by the British government in its United Kingdom Holocaust Memorial Day, held last month. Rushdoony's older brother, a toddler, had died during the family's escape across the border into Russia. His father had been educated at the University of Edinburgh. As a farewell gift from Scottish friends, he had been given English pounds sterling, which he had kept in cash. With this universally recognized currency, along with money he had saved from his job as a teacher after his return to Armenia, he was able to buy train tickets across Russia for himself, his pregnant wife, and her sister's family. They reached Archangel and then booked passage to the United States. Rushdoony senior became a Presbyterian minister in America. His forebears had been priests for at least six generations, son by son. He ministered to Armenians for the remainder of his life. (With a photographic memory, he contributed two detailed eyewitness accounts for Viscount Bryce's official government volume, edited by a young Arnold Toynbee, The Treatment of Armenians in the Ottoman Empire, 1915-1916. His name is spelled Rushdouni in the book.) R. J. Rushdoony learned to speak English in public school. He wound up majoring in English at the University of California, Berkeley, in the late 1930s. He attended graduate school there, receiving a master's degree in education, and then attended the liberal Pacific School of Religion, graduating in 1944. He entered the Presbyterian ministry in the mid-1940s, where he had a mission to the Chinese in San Francisco and later to the Western Shoshone tribe in Idaho. Writing Career. It was on the reservation that he began to write. He wrote for the Sunday School Times. He also wrote an essay for the Foundation for Economic Education on the erosion of the Indians' voluntary charity traditions under the collectivism of the U.S. government's reservation system. This essay was included in one of FEE's Ideas on Liberty volumes, back before FEE changed the name of The Freeman to Ideas on Liberty. In 1959, his first book appeared, By What Standard? It was an introduction to the philosophy of Cornelius Van Til of Westminster Seminary. A shortened paperback version was published in 1960, Van Til. Then he began writing applied theology. Intellectual Schizophrenia (1961) was a short but trenchant critique of tax-funded, "neutral" public education. FEE's senior staff member, Rev. Ed Opitz, wrote the Introduction. Two years later, his masterpiece on public education appeared, The Messianic Character of American Education, a highly condensed, thoroughly documented, and theologically astute critique of the educational philosophies of over two dozen of the major founders and philosophers of American progressive education, from Horace Mann to John Dewey. Nothing like it had ever been published before, and nothing equal to it has been published since. This book became the academic touchstone for leaders of the independent (non-parochial) Christian school movement, which was just beginning to accelerate in 1963. It provided them with both the theological foundation and the historical ammunition for making their case against compulsory, tax-funded education. Then, in rapid succession, came This Independent Republic: Studies in the Nature and Meaning of American History (1964), essays on the conservative Christian roots of colonial America, and The Nature of the American System (1965), on the Unitarian takeover of the culture in the nineteenth century, culminating with the United Nations. Also in 1965, his remarkable and still little known essay/book appeared, Freud, which I contend is the most devastating short piece ever written on that charlatan's system. He moved to the Los Angeles area in 1965 and founded the Chalcedon Foundation in that year. He began writing the monthly Chalcedon Report newsletter in October, 1965, which was mimeographed in the early years. (These newsletters are collected in one large volume, The Roots of Reconstruction.) In quick succession came a string of books: The Mythology of Science (1967), Foundations of Social Order: A Study in the Creeds and Councils of the Early Church (1968), The Biblical Philosophy of History (1969), Myth of Over-Population (1969), Politics of Guilt and Pity (1970), Thy Kingdom Come: Studies in Daniel and Revelation (1970), Law and Liberty (1971) and The One and the Many: Studies in the Philosophy of Order and Ultimacy (1971). These books were the products of his disciplined reading habits: a book a day underlined, with a personal index in the back cover six days a week for 25 years. He then followed suit with another 25 years of the same schedule. It added up. So did the books he wrote. In the December issue of the older Chalcedon Report, Rushdoony would publish his reading and speaking totals for the year. The volume of work was beyond most scholars' capacities. Rushdoony's great gift was his ability to pack many ideas and a mass of footnotes into a short, tightly written essay. He was primarily an essayist. His books were often subtitled, "Studies." They were collections of related essays. The Institutes of Biblical Law. The seemingly great exception to this related-essays approach was in fact not an exception: The Institutes of Biblical Law (1973). This was his magnum opus, a book of over 800 pages. It was the footnoted version of five years of sermons, 1968-72. This collection of sermons is like no other in modern publishing history. He will be remembered most of all because of this book. Harold O. J. Brown named it the most important Christian book of 1973 in his 1974 Christianity Today column an opinion that I suspect was not shared by the editors. The Institutes revived a long-dead discipline among Protestants, casuistry: the application of Biblical legal principles to real-world situations. The book appeared on the 300th anniversary of the publication of Richard Baxter's even longer book, A Christian Directory. Only the late-seventeenth-century Anglican moral philosopher, Jeremy Taylor, produced anything of consequence in the field after Baxter. After 1700, the Protestant tradition of casuistry disappeared, succumbing first to Unitarian social philosophy under the banner of Isaac Newton, and later to social evolutionism after Darwin. In the Institutes self-consciously named after John Calvin's Institutes of the Christian Religion (1536) Rushdoony took the Ten Commandments as the ordering principle for the whole of Biblical law, Old Testament and New. He analyzed each of the case laws in terms of the Decalogue. He considered which principles carried over into the New Testament era and how they should be applied to modern life. He concluded that civil government must be shrunk drastically to meet Biblical standards, so that the free market and voluntary social action will flourish. He was an Austrian School proponent in most of his economic views, as his footnotes to Mises revealed throughout his career. The Institutes launched the Christian Reconstruction movement. It represented a major transition in his writing career from detailed negative critical analyses to a detailed positive alternative. It filled a crucial gap in his previous strategy: "You can't beat something with nothing." Transmission Belts. Lenin believed that revolutionary social transformation comes through disciplined organizational transmission belts of power and subversion. He thought that permanent social change must be secretly planned at the top and implemented hierarchically by means of a cause-and-effect system of institutional commands and responses. His ideal was a statist command structure with absolute obedience and predictable, measurable results. This is not the way the world works. The world is far too complex for any mastermind's transmission belt to deliver predictable results on command. The public failure of the Soviet Union in 1991 interred Lenin's theory of social causation in his Red Square casket, although, like Dracula, the monster occasionally climbs out of its casket and wanders through American college campuses, seeking whom it may devour. Historically, almost every founder of the major religions began to preach his message on the periphery of society. But the best refutation of Lenin's transmission belt theory in modern history is Karl Marx. Marx was an obscure, unemployed, German-speaking academic in exile during his adult lifetime, but his ideas spread quietly through the revolutionary underground. Lenin put flesh on the ideological skeleton and successfully captured the Russian State in an improbable coup. Marxism seemed to be the wave of the future over the next seven decades. Marxism was hot stuff. But then, in 1991 and early 1992, the fat, unreadable tomes on "what Marx really meant" were consigned unceremoniously to the dustbin of history, or its academic equivalent, the "books for a buck" tables in college-town bookstores. The careers of men who pioneer fringe ideas are testimonies to hope that flies in the face of politically correct reality. Consider Rushdoony, Mises, and Rothbard. In terms of the number of books per title sold, the size of the mailing lists compiled, the votes in Congress recorded, and similar documentable artifacts suitable for inclusion in a Ph.D. dissertation on social history, all three were on the sidelines of history. But, in the long run, when bad ideas are implemented by civil governments in terms of the statist casuistry of the Powers That Be, societies begin to shift off-center in reaction, and move in new directions toward the periphery. Men who spent their careers marshaling logic and footnotes on the sidelines of respectable culture are seen in retrospect as the pioneers. We can only guess in advance about who these retroactively successful pioneers will turn out to be, but we do know this: their intellectual opponents are strategically short-sighted in ignoring them during their lifetimes, and their followers are not content to roll over and play dead at the suggestion of a self-tenured establishment. The center does not hold. Those who stake their reputations and their careers on the preservation of the center eventually get left behind. February 10, 2001

Perhaps he is. But the circumstances I learned about him (just today) remind me one of the first allegoric lessons from my Elementary School "Aibbenaran" titled I think "The Elephant and the Dog." It is about an elephant walking through the street, and a dog barking at him.

Thanks to our new member, who on his way to Hye Forum has visited Mekka, today I discovered Rev. Rousas John Rushdoony. I am going to study him and his work at my spare time. I strongly recommend you to do so, too. For now, I will only post the words of his son at Reverend’s funeral from http://www.chalcedon.edu/report/2001apr/0401CR_articles.html#RJR%20Founder's%20Foreword ://http://www.chalcedon.edu/report/200...r's%20Foreword ://http://www.chalcedon.edu/report/200...r's%20Foreword ://http://www.chalcedon.edu/report/200...r's%20Foreword ://http://www.chalcedon.edu/report/200...r's%20Foreword ://http://www.chalcedon.edu/report/200...r's%20Foreword ://http://www.chalcedon.edu/report/200...r's%20Foreword . From the President's Desk: Rousas John Rushdoony, April 25, 1916 February 8, 2001 Funeral Eulogy by his son, Rev. Mark Rousas Rushdoony February 16, 2001 http://www.chalcedon.edu/report/2001apr/R_J_Rus0.jpg Thank you for coming today and showing your love and respect for my father, Rousas John Rushdoony, and for celebrating his entrance into eternal reward. He was a man with a great command of words. As such, he deserves a more eloquent eulogy than I can provide. My father was a remarkable man, a man of firm faith, and a man who was certain to act on his convictions about what that faith required of him. We knew him in different capacities. It would be too difficult for me to speak about him as a father and I would like to keep those memories forever my own. I would rather like to say a little about Dad's life as it relates to his labors as a minister of the gospel of Jesus Christ. My father was born on April 16, 1916 in New York City of Armenian immigrants to the U. S. He was conceived in the Old World and born in the New. His parents waited until he was a few weeks old before they traveled to Kingsburg, California where his father was the founding pastor of the Armenian Martyrs' Presbyterian Church. This was an Armenian-speaking church made up of recent immigrants who, like his parents, had fled the twentieth century's first genocide. My father spoke limited English before he started school. The beginnings of my father's world and life view took shape in that setting of extended family and friends who all shared a horrific past. My father was aware that these people, his people, had lost all because they were Christians unwanted in a non-Christian culture. My father had a phenomenal memory. He remembered the stories told by those of the Armenian Diaspora who came by the farm seeking information about loved ones lost in the massacres or to reminisce about the Old Country. His father also spoke with him at great length of life in the Old Country and imbued Dad with a love for a land he never saw. Despite the tragic experiences of that generation, my father always remembered them as a happy group that loved to laugh and sing. My father could see their character, their strength, and even their greatness as coming from their Christian faith. My father loved to laugh and enjoy life. He believed the Christian life was one of joy and fulfillment. He did not believe in "sourpuss" piety. The ability to see the Christian faith as one of joy and victory despite temporal difficulties became part of who he was. His family lived in Detroit, Michigan for a time before returning to Kingsburg. By the time he finished high school, he had lived on a farm and in an industrial city, and had seen roaring prosperity and depression in both urban and rural settings. He was already a voracious reader. When he attended the University of California, he saw a secular, cynical, humanistic worldview. Marxism was in vogue and the Soviet Union was hailed as a model of progressive reform. He ended up taking much of the teaching selectively. He often took a class for its stimulation and then dropped it. Seminary was a like challenge. But by that time he knew enough to attend a seminary that was openly modernistic. He said he preferred that to modernism under the pretense of orthodoxy. My father knew quite early that he wanted to write. But after his graduation and ordination in 1944 he did something that was a bit unusual. Instead of seeking an urban church pastorate that would provide him exposure and access, he became a missionary for 8 1/2 years on a remote Indian reservation in northeastern Nevada, where he would sometimes be snowbound for months. He did this out of a real, though not sentimental, regard for the Indians, a belief that they had been treated badly. But he also felt that he needed to learn how to make the Faith relevant. He was already a well-educated young man, but he wanted to learn how to make the Faith meaningful to others. The isolation also enabled him to study and begin writing articles. He loved his years on the reservation, and always spoke of them in the fondest terms. He so frequently said "during my years on the reservation" that more than a few people thought he was a Native American. Family constraints made him leave the Indian reservation and he then moved to Santa Cruz, California where he pastored two churches. Santa Cruz was then a retirement community, and he once estimated that he had performed over 500 funerals, the majority of them during these years. It was in Santa Cruz that he began to write his books. After nine years in Santa Cruz, he retired from the full-time pastorate to devote himself to writing and in 1965 moved to Los Angeles and founded Chalcedon, a foundation devoted to the application of the Christian faith to all of life and thought. People told him an organization dedicated to ideas could never succeed, but he was undeterred. Devoted to writing, study, and teaching full time, my father began to produce manuscript after manuscript. When people think of my father, they think of him as a teacher, a theologian, a historian, or a philosopher. Many have come to respect him for his brilliance, but my father's emphasis was never himself, but about the message. These were all areas in which his knowledge could point people to God and His righteousness. Most people know my father wrote books and that he loved to read and collect them. My sisters and I all learned that tearing or scribbling in a book was a sin you did not repeat. Few people, however, knew my father wrote poetry. One such poem is about his love of the written word. He wrote it in 1970. I would like to read it. It is entitled "The Luxury of Words."1 The luxury of words, beyond all Empires, makes me lord And King. No beggar here, In majesty, I can afford The treasured wealth of ages. Come, gather round and never fear A drought of gold and silver. This is the sphere Of endless plenty, a dower Of wealth and hammered power. All words when servant to the Word Are potentates whose laws are heard. At the time my father founded Chalcedon and began intensive study and writing, some Christian ministers were making names for themselves and bringing in a lot of money promoting conservative politics, denouncing communism, or fighting one straw man after another. But my father knew this was not what his ministry was about. My father saw the big picture. My father saw time itself as a creation of God. Human history lies within this boundary of God's plan. Human history has a beginning in Creation and an end in the final judgment. The focal point of this span of human existence is the incarnation of Jesus Christ and His death on the cross which paid our deserved death penalty for rebellion against God. At the end of time, my father would say, all men will know Jesus Christ. Some will know Him as their Savior and Lord Who restored them to fellowship with God. And some will know Him as their Judge. The minister's role is to point men toward Jesus Christ as Savior and Lord, and pray that God's Spirit turn them to repentance and faith in His saving work on the cross. My father always considered himself a minister first, because that was to him his highest calling. Sadly, many saw him as a threat to the gospel itself. He upset a great many people. My father once wrote that he believed in a maximal, not a minimal, Christianity. He did not believe the ultimate goal of the church was to see sinners saved. He believed that was where the church's work began. He believed that the church, the family, the school, and all individuals and institutions should be taught how to serve God in word, thought, and deed. My father believed God to be infinite, and so he urged Christians to see their faith in terms of the implications of the immense grandeur of what they confessed. My father denounced the tendency to restrict the Faith to one part of our life. To my father, the Faith was more than a personal spiritual matter, though it is that. He saw the Faith as being as big as time and eternity. He saw no limits in God and no limits to His claims. He called men to not only believe in God and His Son Jesus Christ, but to obey in all areas of life. When he spoke of the power and majesty of God, he spoke more than theological lessons; he spoke with a certain faith and practicing confidence. My father believed that the future is as bright as the promises of God, and he urged others to so believe. But he never saw this as great faith; he saw it as the minimal essence of faith. I remember when my father was not held in high esteem. Some thought he was a rogue who confused a simplistic spiritual message with this big picture and the responsibility it placed on men. But in the 1970s when Christians were being imprisoned and children were being removed from homes and churches were being padlocked for educating children in Christian and home schools, many across the country saw a distinguished, white-haired man they had never met appear in courtrooms to act as an expert witness in their defense. My father testified in dozens of these cases, and slowly the tide turned as victory after victory was won for religious liberty. People then saw my father in a new light. He helped them, yet made them re-examine their own beliefs. He expressed a faith that helped them take a stand based on the Word of God. Once my father was ridiculed on the witness stand by a prosecutor who sought to discredit his testimony. The prosecutor wanted my father to appear ignorant and prejudiced by saying he did not believe in evolution just because the Bible taught creation in six days. When the prosecutor cynically asked him why he did not believe in the theory of evolution, my father incredulously replied that he did not have that much faith. Many began to see that my father was a man who could teach them something about taking a stand for the Faith. My father loved his work, because it was for the kingdom of God. His illnesses in recent years made his work difficult, and his only regret was that he had more work he would like to do, but he was ready to die. He believed in God and in the reality of Christ's substitutionary death for our sins. He believed that by God's mercy and grace Christ's work was put to his account. He knew that he would reign with Christ. My father often spoke with delight of the Old Testament references to being gathered unto one's fathers. Many have commented that because my father was a minister, theologian, and scholar, he was already speaking with Moses, Paul, Calvin, Luther, Van Til, or other great men of the Faith. But several times over the last few years he spoke of going to heaven and his first thoughts were of seeing his "Mother and Papa." And then he would choke up and say "and so many godly ones." I knew his thoughts were going back to his Armenian heritage and his home and church life in Kingsburg. My father kept a framed picture of the old Armenian Martyrs' Presbyterian Church near his desk where he wrote. He also kept a copy in one of his Bibles with the inscription "my home church" on the back. Dad revered his Armenian forebears. Some thought it to be part of a nationalistic pride. There was pride, but he saw in their witness the essence of what it meant to stand for the Faith. In a different time and in a different way, he made a stand for the Faith, and many will look back to his life and work and derive a similar strength and courage. My father's faith strengthened many of us and will continue to do so for years to come. My father believed the Christian life was one of joy because our victory was certain in time and eternity, our victory having been achieved two thousand years ago by Jesus Christ. Our task is to believe and to stay faithful in dutiful obedience as long as God gives us breath. But even a guaranteed victory necessitates our entrance into the battle. And he constantly encouraged Christians to do battle against evil in service to Jesus Christ. My father stayed faithful. His final words to his family were to fight the battle unto our certain victory. He said, "We are ordained to victory." He could say, as did Paul when he said goodbye to the Ephesians elders: I know that ye all, among whom I have gone preaching the kingdom of God, shall see my face no more. Wherefore I take you to record this day, that I am pure from the blood of all men. For I have not shunned to declare unto you all the counsel of God. Last year I suggested to Dad that he was pushing himself too hard trying to preach, even on an occasional basis. His response was, "If I can't preach, there is no reason to go on." Though very ill, my father preached just a month before his death. The Sunday before he died, he apologized that he couldn't preach. It was that evening he asked me to gather my sisters. I would like to read the last paragraph of his last, undelivered sermon on 1 John 5:10-12: "He that hath not the Son of God hath not life" (vs.12). Life is not a property of flesh but of God, Who by His grace gives us life. It is He Who made us and can alone give eternal life. Life must be lived on God's terms, according to His law, and in His grace. Thus, life is a gift, not an attribute. Paul said, "For me to live is Christ, and to die is gain." My father lived for Christ and His kingdom. For the family, his friends, and the church of our day his passing is a great loss. For Dad this is gain. He has gained his certain victory in Christ. But the battle goes on. And we honor my father and his life's ministry by continuing our labors in the kingdom as he urged us. They will continue at Chalcedon and Ross House Books and they will continue in his children and grandchildren and great-grandchildren and in their children. And many of you have come from great distances today because those labors of which he spoke continue in you. Our labor for Christ and the great moral battle of which they are a part continue. And as he urged his family, we must fight on because we are "ordained to victory." Many people were impressed by my father's command of words. But even his greatest gift he saw as nothing before the God he served. I would like to conclude with another of my father's poems, this one written in 1952 when he was on the Indian reservation. When the Silence Comes2 What shall I say when the silence comes? The words, which like lush grass, Grow rapidly on Babel's soil, will wither. The scums Of speech, which with unhallowed brass, Trumpet the emptiness, shall turn to shame. Silence, that borderland of all our speech, Sends lengthening shadows on our name, Lays hands upon us. It is a death we never reach But daily live in. It comes most surely. The last is the essence of the first And the certain guardian of the purely Providential silence, hunger, thirst. Lord God, when the time of silence comes, When my sustenance is less than crumbs, When I stand without a plea, Let Jesus Christ then speak for me. ____________________ 1 "The Luxury of Words" Copyright 2001 by Dorothy Rushdoony and the Rushdoony Irrevocable Trust. 2 "When the Silence Comes" Copyright 2001 by Dorothy Rushdoony and the Rushdoony Irrevocable Trust. In general, visit http://www.chalcedon.edu . [ September 03, 2001: Message edited by: MJ ]

quote:Originally posted by MJ: Another straight round won today against Degladio. Next round is against Federra. I suspect the championship is going to be resolved between him, Rafter and Sampras. So, Sampras it is. Too bad that they are meeting in 1/4-finals rather than the finals. It will be an incredible game. Both are in excellent shape. It would be an issue of execution.

He cruised into the 1/4 finals easily winning Federrer. Will meet the winner of Rafter-Sampras. The discovery of this chmpionship, at least for me was David Nalbandian of Argentina. He lost against Kafelnikov in the 3rd round. Unfortunately didn't see his game. I am sure we will see him again. Here is some info about him: Country: Argentina Birth Date: 1 January, 1982 Birthplace: Cordoba, Argentina Residence: Cordoba, Argentina Plays: Right Year turned pro: 1995 Current 52 week rank for singles: 80 Current ATP Champions Race Position: 88 Current rank for doubles: 371 High rank for singles: 78 High rank date for singles: 6 August, 2001 High ATP Champions Race Position: 50 High ATP Champions Race Position Date: 19 February, 2001 High rank for doubles: 355 High rank date for doubles: 25 June, 2001 Career matches won: 10 Career matches lost: 8 Year to date matches won: 10 Year to date matches lost: 6 Career prize money: $ 131,703 Year to date prize money for singles: $ 90,343 Year to date prize money for doubles: $ 1,915 Bio information courtesy of the ATP Tour. http://www.usopen.org/bios/profile/ms/atpn301.html

Pigeti, With all due respect, which part of the materials here don't sound truthful?

Well, Ali... What can I say other than I commend you for the spirit of your reply, though may perhaps be ready to question some numbers. But, even with that, I understand your premise and commend your professionalism in presenting them. This is a subject that we have attempted to discuss in the past, but have failed for obvious reasons. One cannot come up with accurate estimates of the numbers of the victims of the Genocide at this stage without direct, focused and multilateral investigation of the issue.

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ÙdzóÛ³É Ñ½áñáõÃÛáõÝÝ»ñÁ Ç ëå³ë Ϲñí»Ý ÷³ñ³ï»Éáõ é³ë³ÛÇ, ó»ÕÇ, ·áõÛÝÇ, ͳ·Ù³Ý, ³½·³ÛÇÝ å³ïϳݻÉáõÃÛ³Ý, ÏñáÝÇ, É»½íÇ, Ùß³ÏáõÛÃÇ, ˳íÇ, ¹³ë³Ï³ñ·Ç ¨ ³ÛÉ Ï³ñ·³íÇ׳ÏÝ»ñÇ Ñ»ï ϳåí³Í ëݳѳí³ïáõÃÛáõÝÝ»ñÝ áõ Ùï³í³ËáõÃÛáõÝÝ»ñÁ, ÝÙ³Ý µ³½Ù³Ï»ñåáõÃÛáõÝÝ áõ µ³½Ù³½³ÝáõÃÛáõÝÁ í»ñ³óÝ»Éáõ Ó·ïÙ³Ý ÷á˳ñ»Ý, Ù»½ ÙÇ Ñ³ÙÁݹѳÝáõñ Ñݳñ³íáñáõÃÛáõÝ ¿ ÁÝÓ»éíáõÙ û·ïí»Éáõ ³Û¹ µ³½Ù³½³ÝáõÃÛáõÝÇó áõ, ѳÝáõÝ ·³ÉÇù ë»ñáõݹݻñÇ, ϳéáõó»Éáõ ³í»ÉÇ ³éáÕç áõ å³Ûͳé ѳë³ñ³ÏáõÃÛáõÝ: ÞÝáñѳϳÉáõÃÛáõÝ: [ September 05, 2001: Message edited by: MJ ]

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Ñ³í³ë³ñ³·Ý³Ñ³ïÙ³Ý ¨ ѳëϳÝáõÙ »Ýù, áñ ¹³ ÙdzÛÝ ù³ç³É»ñáõÙ ¿ ×ÝßáÕÝ»ñÇÝ: ØdzųٳݳÏ, ³ß˳ñÑÁ ã³÷³½³Ýó ÷áùñ³ó»É ¿, áñå»ë½Ç ϳñáճݳÝù Ù»½ µ³ÅÇÝ ÁÝÏ³Í ëáóÇ³É³Ï³Ý áõ ïÝï»ë³Ï³Ý ËݹñÇÝ»ñÁ ÉáõÍ»É Ù»Ïë ÙÛáõëÇ Ñ³ßíÇÝ: ØÇÝã ³ñ¹Ç ï»ËÝáÉá·Ç³Ý»ñÇ áõ ½³Ý·í³Í³ÛÇÝ ï»Õ»Ï³ïíáõÃÛ³Ý ÙdzóÛ³É Ñ½áñáõÃÛáõÝÝ»ñÁ Ç ëå³ë Ϲñí»Ý ÷³ñ³ï»Éáõ é³ë³ÛÇ, ó»ÕÇ, ·áõÛÝÇ, ͳ·Ù³Ý, ³½·³ÛÇÝ å³ïϳݻÉáõÃÛ³Ý, ÏñáÝÇ, É»½íÇ, Ùß³ÏáõÛÃÇ, ˳íÇ, ¹³ë³Ï³ñ·Ç ¨ ³ÛÉ Ï³ñ·³íÇ׳ÏÝ»ñÇ Ñ»ï ϳåí³Í ëݳѳí³ïáõÃÛáõÝÝ»ñÝ áõ Ùï³í³ËáõÃÛáõÝÝ»ñÁ, ÝÙ³Ý µ³½Ù³Ï»ñåáõÃÛáõÝÝ áõ µ³½Ù³½³ÝáõÃÛáõÝÁ í»ñ³óÝ»Éáõ Ó·ïÙ³Ý ÷á˳ñ»Ý, Ù»½ ÙÇ Ñ³ÙÁݹѳÝáõñ Ñݳñ³íáñáõÃÛáõÝ ¿ ÁÝÓ»éíáõÙ û·ïí»Éáõ ³Û¹ µ³½Ù³½³ÝáõÃÛáõÝÇó áõ, ѳÝáõÝ ·³ÉÇù ë»ñáõݹݻñÇ, ϳéáõó»Éáõ ³í»ÉÇ ³éáÕç áõ å³Ûͳé ѳë³ñ³ÏáõÃÛáõÝ: ÞÝáñѳϳÉáõÃÛáõÝ: [ September 05, 2001: Message edited by: MJ ]

I came across the following interesting Article regarding the Caucasian regional security issues. It seems to be very much unison with the vision of some of the more mature Armenian political thinkers. http://www.cpirs.org.ge/Archive/mcarthur.pdf

Selected Turkish Embassy Letters Lady Mary Wortley Montagu These excerpts from the Turkish Embassy Letters were made from The Letters and Works of Lady Mary Wortley Montagu, vol. 1, ed. by Lord Wharncliffe and W. Moy Thomas (London: Henry G. Bohn, 1861). To the Lady _____, 1 April 1717, Adrianople I am now got into a new world where every thing I see appears to me a change of scene, and I write to your Lady-ship with some content of mind, hoping at least that you will find the charm of novelty in my letters and no longer reproach me that I tell nothing extraordinary. I won't trouble you with a relation of our tedious journey, but I must not omit what I saw remarkable at Sophia, one of the most beautiful towns in the Turkish empire and famous for its hot baths that are resorted to both for diversion and health. I stopped here one day on purpose to see them. Designing to go incognito, I hired a Turkish coach. These voitures are not at all like ours, but much more convenient for the country, the heat being so great that glasses would be very troublesome. They are made a good deal in the manner of the Dutch coaches, having wooden lattices painted and gilded, the inside being painted with baskets and nosegays of flowers, intermixed commonly with little poetical mottoes. They are covered all over with scarlet cloth, lined with silk and very often richly embroidered and fringed. This covering entirely hides the persons in them, but may be thrown back at pleasure and the Ladies peep through the Lattices. They hold four people very conveniently, seated on cushions, but not raised. In one of these covered waggons I went to the bagnio about ten a clock. It was already full of women. It is built of stone in the shape of a dome with no windows but in the roof, which gives light enough. There was five of these domes joined together, the outmost being less than the rest and serving only as a hall where the portress stood at the door. Ladies of quality generally give this Woman the value of a crown or ten shillings, and I did not forget that ceremony. The next room is a very large one, paved with marble, and all round it raised two sofas of marble, one above another. There were four fountains of cold water in this room, falling first into marble basins and then running on the floor in little channels made for that purpose, which carried the same sort of marble sofas, but so hot with steams of sulphur proceeding from the baths joining to it, it was impossible to stay there with one's cloths on. The two other domes were the hot baths, one of which had cocks of cold water turning into it to temper it to what degree of warmth the bathers have a mind to. I was in my travelling habit, which is a riding dress, and certainly appeared very extraordinary to them, yet there was not one of em that shewed the least surprise or impertinent curiosity, but received me with all the obliging civility possible. I know no European court where the ladies would have behaved them selves in so polite a manner to a stranger. I believe in the whole there were two hundred women and yet none of those disdainful smiles or satiric whispers that never fail in our assemblies when any body appears that is not dressed exactly in fashion. They repeated over and over to me, "Uzelle, pek uzelle," which is nothing but, charming, very charming. The first sofas were covered with cushions and rich carpets, on which sat the ladies, and on the second their slaves behind them, but without any distinction of rank by their dress, all being in the state of nature, that is, in plain English, stark naked, without any beauty or defect concealed, yet there was not the least wanton smile or immodest gesture amongst them. They walked and moved with the same majestic grace which Milton describes of our general mother. There were many amongst them as exactly proportioned as ever any goddess was drawn by the pencil of Guido or Titian, and most of their skins shiningly white, only adorned by their beautiful hair divided into many tresses hanging on their shoulders, braided either with pearl or ribbon, perfectly representing the figures of the graces. I was here convinced of the truth of a reflection that I had often made, that if it was the fashion to go naked, the face would be hardly observed. I perceived that the ladies with the finest skins and most delicate shapes had the greatest share of my admiration, though their faces were sometimes less beautiful than those of their companions. To tell you the truth, I had wickedness enough to wish secretly that Mr. Jervas could have been there invisible. I fancy it would have very much improved his art to see so many fine women naked in different postures, some in conversation, some working, others drinking coffee or sherbet, and many negligently lying on their cushions while their slaves (generally pretty girls of seventeen or eighteen) were employed in braiding their hair in several pretty manners. In short, it is the women's coffee house, where all the news of the town is told, scandal invented, etc. They generally take this diversion once a week, and stay there at least four or five hours without getting cold by immediate coming out of the hot bath into the cool room, which was very surprising to me. The lady that seemed the most considerable amongst them entreated me to sit by her and would fain have undressed me for the bath. I excused my self with some difficulty, they being all so earnest in persuading me. I was at last forced to open my skirt and shew them my stays, which satisfied em very well, for I saw they believed I was so locked up in that machine that it was not in my own power to open it, which contrivance they attributed to my husband. I was charmed with their civility and beauty and should have been very glad to pass more time with them, but Mr. W[ortley] resolving to pursue his Journey the next morning early, I was in haste to see the ruins of Justinian's church, which did not afford me so agreeable a prospect as I had left, being little more than a heap of stones. Adieu, Madam. I am sure I have now entertained you with an account of such a sight as you never saw in your life and what no book of travels could inform you of. It is no less than death for a man to be found in one of these places. To the Abbot Conti, 1 April 1717, Adrianople You see that I am very exact in keeping the promise you engaged me to make, but I know not whether your curiosity will be satisfied with the accounts I shall give you, though I can assure you that the desire I have to oblige you to the utmost of my power has made me very diligent in my inquiries and observations. It is certain we have but very imperfect relations of the manners and religion of these people, this part of the world being seldom visited but by merchants who mind little but their own affairs, or travelers who make too short a stay to be able to report any thing exactly of their own knowledge. The Turks are too proud to converse familiarly with the merchants etc., who can only pick up some confused informations which are generally false, and they can give no better an account of the ways here than a French refugee lodging in a garret in Greek street could write of the court of England. The journey we have made from Belgrade hither by land cannot possibly be passed by any out of a public character. The desert woods of Servia are the common refuge of thieves who rob fifty in a company, that we had need of all our guards to secure us, and the villages so poor that only force could extort from them necessary provisions. Indeed, the janissaries had no mercy on their poverty, killing all the poultry and sheep they could find without asking who they belonged to, while the wretched owners durst not put in their claim for fear of being beaten. Lambs just fallen, geese and turkeys big with egg: all massacred without distinction! I fancied I heard the complaints of Melibeus for the hope of his flock. When the *****s travel it is yet worse. Those oppressors are not content with eating all that is to be eaten belonging to the peasants; after they have crammed themselves and their numerous retinue, they have the impudence to exact what they call teeth-money, a contribution for the use of their meat. This is a literal known truth, however extravagant it seems, and such is the natural corruption of a military government, their religion not allowing of this barbarity no more than ours does. I had the advantage of lodging three weeks at Belgrade with a principal effendi, that is to say, a scholar. This set of men are equally capable of preferments in the law or the church, those two sciences being cast into one, a lawyer and a priest being the same word. . . . I was going to tell you that an intimate daily conversation with the effendi Achmet-Beg gave me opportunity of knowing their religion and morals in a more particular manner than perhaps any Christian ever did. I explained to him the difference between the religion of England and Rome, and he was pleased to hear there were Christians that did not worship images or adore the Virgin Mary. The ridicule of transubstantiation appeared very strong to him. Upon comparing our creeds together, I am convinced that if our friend Dr. ______ had free liberty of preaching here, it would be very easy to persuade the generality to Christianity, whose notions are already little different from his. . . . . Mohametism is divided into as many sects as Christianity, and the first institution as much neglected and obscured by interpretations. I cannot here forbear reflecting on the natural inclination of mankind to make mysteries and novelties. The Zeidi, Kadari, Jabari, etc. put me in mind of the Catholic, Lutheran, Calvinist, etc., and are equally zealous against one another. But the most prevailing opinion, if you search into the secret of the effendis, is plain deism, but this is kept from the people, who are amused with a thousand different notions according to the different interests of their preachers. . . . He assured me that if I understood Arabic I should be very well pleased with reading the Alcoran, which is so far from the nonsense we charge it with, it is the purest morality delivered in the very best language. I have since heard impartial Christians speak of it in the same manner, and I don't doubt but all our translations are from copies got from the Greek priests, who would not fail to falsify it with the extremity of malice. No body of men ever were more ignorant and more corrupt, yet they differ so little from the Romish Church, I confess there is nothing gives me a greater abhorrence of them whenever they have been their masters, for no other reason than not acknowledging the Pope. . . . To the Countess of [Mar], 1 April 1717, Adrianople I wish to God (dear sister) that you was as regular in letting me have the pleasure of knowing what passes on your side of the globe as I am careful in endeavoring to amuse you by the account of all I see that I think you care to hear of. You content yourself with telling me over and over that the town is very dull. It may possibly be dull to you when every day does not present you with something new, but for me that am in arrear at least two months news, all that seems very stale with you would be fresh and sweet here; pray let me into more particulars. I will try to awaken your gratitude by giving you a full and true relation of the novelties of this place, none of which would surprise you more than a sight of my person as I am now in my Turkish habit, though I believe you would be of my opinion that it is admirably becoming. I intend to send you my picture; in the mean time accept of it here. The first piece of my dress is a pair of drawers, very full, that reach to my shoes and conceal the legs more modestly than your petticoats. They are of a thin rose-coloured damask brocaded with silver flowers, my shoes of white kid leather embroidered with gold. Over this hangs my smock of a fine white silk gauze edged with embroidery. This smock has wide sleeves hanging half way down the arm and is closed at the neck with a diamond button, but the shape and colour of the bosom very well to be distinguished through it. The antery is a waistcoat made close to the shape, of white and gold damask, with very long sleeves falling back and fringed with deep gold fringe, and should have diamond or pearl buttons. My caftan of the same stuff with my drawers is a robe exactly fitted to my shape and reaching to my feet, of abut four fingers broad, which all that can afford have entirely of diamonds or other precious stones. Those that will not be at that expense have it of exquisite embroidery on satin, but it must be fastened before with a clasp of diamonds. The curdee is a loose robe they throw off or put on according to the weather, being of a rich brocade (mine is green and gold) either lined with ermine or sables; the sleeves reach very little below the shoulders. The headdress is composed of a cap called talpock, which is in winter of fine velvet embroidered with pearls or diamonds and in summer of a light shining silver stuff. This is fixed on one side of the head, hanging a little way down with a gold tassel and bound on either with a circle of diamonds (as I have seen several) or a rich embroidered handkerchief. On the other side of the head the hair is laid flat, and here the ladies are at liberty to shew their fancies, some putting flowers, others a plume of heron's feathers, and, in short, what they please, but the most general fashion is a large bouquet of jewels of different coloured rubies, the jessamines of diamonds, jonquils of topazes, etc., so well set and enameled it is hard to imagine any thing of that kind so beautiful. The hair hangs at ifs full length behind, divided into tresses braided with pearl or ribbon, which is always in great quantity. I never saw in my life so many fine heads of hair. I have counted a hundred and ten of these tresses of one ladies, all natural; but it must be owned that every beauty is more common here than with us. It is surprising to see a young woman that is not very handsome. They have naturally the most beautiful complexions in the world and generally large black Eyes. I can assure you with great truth that the court of England (though I believe it the fairest in Christendom) cannot shew so many beauties as are under our protection here. They generally shape their eyebrows, and the Greeks and Turks have a custom of putting round their eyes on the inside a black tincture that, at a distance or by candle-light, adds very much to the blackness of them. I fancy many of our ladies would be overjoyed to know their secret, but it is too visible by day. They dye their nails rose colour; I own I cannot enough accustom my self to this fashion to find any beauty in it. As to their morality or good conduct, I can say like Harlequin, it is just as it is with you, and the Turkish ladies don't commit one sin the less for not being Christians. Now I am a little acquainted with their ways, I cannot forbear admiring either the exemplary discretion or extreme stupidity of all the writers that have given accounts of them. It is very easy to see they have more liberty than we have, no woman of what rank so ever being permitted to go in the streets without two muslins, one that covers her face all but her eyes and another that hides the whole dress of her head and hangs half way down her back; and their shapes are wholly concealed by a thing they call a ferigee, which no woman of any sort appears without. This has straight sleeves that reaches to their fingers ends and it laps all round em, not unlike a riding hood. In winter it is of cloth, and in summer, plain stuff or silk. You may guess how effectually this disguises them, that there is no distinguishing the great lady from her slave, and it is impossible for the most jealous husband to know his wife when he meets her, and no man dare either touch or follow a woman in the street. This perpetual masquerade gives them entire liberty of following their Inclinations without danger of discovery. The most usual method of Intrigue is to send an appointment to the lover to meet the lady at a Jew's shop, which are as notoriously convenient as our Indian houses, and yet even those that don't make that use of them do not scruple to go buy pennyworths and tumble over rich goods, which are chiefly to be found amongst that sort of people. The great ladies seldom let their gallants know who they are, and it is so difficult to find it out that they can very seldom guess at her name they have corresponded with above half a year together. You may easily imagine the number of faithful wives very small in a country where they have nothing to fear from their Lovers' Indiscretion, since we see so many that have the courage to expose them selves to that in this world and all the threatened punishment of the next, which is never preached to the Turkish damsels. Neither have they much to apprehend from the resentment of their husbands, those ladies that are rich having all their money in their own hands, which they take with them upon a divorce with an addition which he is obliged to give em. Upon the whole, I look upon the Turkish women as the only free people in the Empire. The very Divan pays a respect to em, and the Grand Signior himself, when a ***** is executed, never violates the privileges of the harem (or women's apartment) which remains unsearched entire to the widow. They are queens of their slave, which the husband has no permission so much as to look upon, except it be an old woman or two that his lady chooses. It is true their law permits them four wives, but there is no instance of a man of quality that makes use of this liberty, or of a woman of rank that would suffer it. When a husband happens to be inconstant (as those things will happen) he keeps his mistress in a house apart and visits her as privately as he can, just as it is with you. Amongst all the great men here I only know the tefterdar (i.e. treasurer) that keeps a number of she slaves for his own use (that is, on his own side of the house, for a slave once given to serve a lady is entirely at her disposal) and he is spoke of as a libertine, or what we should call a rake, and his wife won't see him, though she continues to live in his house. Thus you see, dear sister, the manners of mankind doe not differ so widely as our voyage Writers would make us believe. Perhaps it would be more entertaining to add a few surprising customs of my own invention, but nothing seems to me so agreeable as truth, and I believe nothing so acceptable to you. I conclude with repeating the great Truth of my being, Dear Sister . . . . To [Miss Sarah Chiswell], 1 April 1717, Adrianople . . . A propos of distempers, I am going to tell you a thing that I am sure will make you wish your self here. The small-pox so fatal and so general amongst us is here entirely harmless by the invention of ingrafting (which is the term they give it). There is a set of old women who make it their business to perform the operation. Every autumn in the month of September, when the great heat is abated, people send to one another to know if any of their family has a mind to have the small-pox. They make parties for this purpose, and when they are met (commonly fifteen or sixteen together) the old woman comes with a nutshell full of the matter of the best sort of small-pox and asks what veins you please to have opened. She immediately rips open that you offer to her with a large needle (which gives you no more pain than a common scratch) and puts into the vein as much venom as can lye upon the head of her needle, and after binds up the little wound with a hollow bit of shell, and in this manner opens four or five veins. . . . The children or young patients play together all the rest of the day and are in perfect health till the eighth. Then the fever begins to seize them and they keep their beds two days, very seldom three. They have very rarely above twenty or thirty in their faces, which never mark, and in eight days time they are as well as before the illness. . . . There is no example of any one that has died in it, and you may believe I am very well satisfied of the safety of the experiment since I intend to try it on my dear little son. I am patriot enough to take pains to bring this useful invention into fashion in England, and I should not fail to write to some of our doctors very particularly about it if I knew any one of em that I thought had virtue enough to destroy such a considerable branch of their revenue for the good of mankind, but that distemper is too beneficial to them not to expose to all their resentment the hardy wight that should undertake to put an end to it. Perhaps if I live to return I may, however, have courage to war with them. Upon this occasion, admire the heroism in the heart of your friend, etc. To the Abbot [Conti], 17 May 1717, Adrianople . . . . I observed most of the rich tradesmen were Jews. That people are in incredible power in this country. They have many privileges above the natural Turks themselves, and have formed a very considerable common wealth here, being judged by their own Laws, and have drawn the whole trade of the empire into their hands, partly by the firm union amongst themselves, and prevailing on the idle temper and want of Industry of the Turks. Even ***** has his Jew who is his Homme d'Affaires. He is let into all his secrets and does all his busyness. No bargain is made, no bribe received, no merchandise disposed of but what passes through their hands. They are the physicians, the stewards, and the interpreters of all the great Mem. You may judge how advantageous this is to a people who never fail to make use of the smallest advantages. They have found the secret of making themselves so necessary, they are certain of the protection of the court whichever ministry is in power. Even the English, French and Italian Merchants, who are sensible of their artifices, are however forced to trust their affairs to their negotiation, nothing of trade being managed without em, and the meanest among them is too important to be disobliged since the whole body take care of his interests with as much vigor as they would those of the most considerable of their members. They are many of em vastly rich, but take care to make little publish shew of it, though they live in their houses in the utmost luxury and magnificence. . . . To the Lady _____, 17 June 1717, Belgrade Village I heartily beg your Ladyship's pardon, but I really could not forbear laughing heartily at your letter and the commissions you are pleased to honour me with. You desire me to buy you a Greek slave who is to be mistress of a thousand good qualities. The Greeks are subjects and not slaves. Those who are to be bought in that manner are either such as are taken in war or stole by the Tartars from Russia, Circassia or Georgia, and are such miserable, awkward, poor wretches, you would not think any of them worthy to be your house-maid. It is true that many thousands were taken in the Morea; but they have been most of them redeemed by the charitable contributions of the Christians or ransomed by their own relations at Venice. The fine slaves that wait upon the great ladies, or serve the pleasures of the great men, are all bought at the age of eight or nine years old and educated with great care to accomplish them in singing, dancing, embroidery, etc. They are commonly Circassians, and their patron never sells them except it is as a punishment for some very great fault. If ever they grow weary of them, they either present them to a friend or give them their freedoms. Those that are exposed to sale at the markets are always either guilty of some crime or so entirely worthless that they are of no use at all. I am afraid you'll doubt the truth of this account, which I own is very different from our common notions in England, but it is not less truth for all that. Your whole letter is full of mistakes from one end to to the other. I see you have taken you ideas of Turkey from that worthy author Dumont, who has writ with equal ignorance and confidence. It is a particular pleasure to me here to read the voyages to the Levant, which are generally so far removed from truth and so full of absurdities I am very well diverted with them. They never fail giving you an account of the women, which it is certain they never saw, and talking very wisely of the genius of the men, into whose company they are never admitted, and very often describe mosques, which they dare not peep into. The Turks are very proud, and will not converse with a stranger they are not assured is considerable in his own country. I speak of the men of distinction, for as to the ordinary fellows, you may imagine what ideas their conversation can give of the general genius of the people. To the Countess of _____, I am now preparing to leave Constantinople, and perhaps you will accuse me of hypocrisy when I tell you it is with regret, but I am used to the air and have learnt the Language. I am easy here, and as much as I love travelling, I tremble at the inconveniences attending so great a journey with a numerous family and a little infant hanging at the breast. However, I endeavour upon this occasion to do as I have hitherto done in all the odd turns of my live, turn em, if I can, to my diversion. In order to this, I ramble every day, wrapped up in my ferigee, and asmak, about Constantinople and amuse my self with seeing all that is curious in it. I know you'll expect this declaration should be followed with some account of what I have seen, but I am in no humour to copy what has been writ so often over. To what purpose should I tell you that Constantinople was the ancient Bizantium; that 'tis at present the conquest of a race of people upposed Scythians; that there are five or six thousand mosques in it; that Sancta Sophia was founded by Justinian, etc.? I'll assure you it is not [for] want of learning that I forbear writing all these bring things. I could also, with little trouble, turn over Knolles and Sir Paul Rycaut to give you a list of Turkish emperors, but I will not tell you what you may find in every author that has writ of this country. I am more inclined, out of a true female spirit of contradiction, to tell you the falsehood of a great part of what you find in authors; as, for example, the admirable Mr. Hill, who so gravely asserts that he saw in Sancta Sophia a sweating pillar very balsamic for disordered heads. There is not the least tradition of any such matter, and I suppose it was revealed to him in vision during his wonderful stay in the Egyptian Catacombs, for I am sure he never heard of any such miracle here. It is also very pleasant to observe how tenderly he and all his brethren voyage-writers lament the miserable confinement of the Turkish ladies, who are (perhaps) freer than any Ladies in the universe, and are the only women in the world that lead a life of uninterrupted pleasure, exempt from cares, their whole time being spent in visiting, bathing, or the agreeable amusement of spending money and inventing new fashions. A husband would be thought mad that exacted any degree of economy from his wife, whose expenses are no way limited but by her own fancy. It is his business to get money and hers to spend it, and this noble prerogative extends it self to the very meanest of the sex. * * * I am well acquainted with a Christian woman of quality who made it her choice to live with a Turkish husband, and is a very agreeable sensible Lady. Her story is so extraordinary I cannot forbear relating it, but I promise you it shall be in as few words as I can possibly express it. She is a Spaniard, and was at Naples with her family when that Kingdom was part of the Spanish dominion. Coming from thence in a felucca, accompanied by her brother, they were attacked by the Turkish admiral, boarded and taken; and now, how shall I modestly tell you the rest of her adventure? The same accident happened to her that happened to the fair Lucretia so many years before her, but she was too good a Christian to kill her self as that heathenish Roman did. The Admiral was so much charmed with the beauty and long-suffering of the fair captive that as his first complement he gave immediate liberty to her brother and attendants, who made haste to Spain and in a few months sent the sum of four thousand pounds sterling as a ransom for his sister. The Turk took the money, which he presented to her, and told her she was at Liberty, but the lady very discreetly weighed the different treatment she was likely to find in her native country. Her Catholic relations, as the kindest thing they could do for her in her present circumstances, would certainly confine her to a nunnery for the rest of her days. Her infidel lover was very handsome, very tender, fond of her, and lavished at her feet all the Turkish magnificence. She answered him very resolutely that her liberty was not so precious to her as her honor, that he could not way restore that but by marrying her. She desired him to accept the ransom as her portion and give her the satisfaction of knowing no man could boast of her favours without being her husband. The admiral was transported at this kind offer and sent back the money to her relations, saying he was too happy in her possession. He married her and never took any other wife, and (as she says her self) she never had any reason to repent the choice she made. He left her some years after one of the riches widows in Constantinople, but there is no remaining honourably a single woman, and that consideration has obliged her to marry the present Capitan ***** (i.e. admiral), his successor. I am afraid you'll think that my friend fell in love with her ravisher, but I am willing to take her word for it that she acted wholly on principles of honor, though I think she might be reasonably touched at his generosity, which is very often found amongst the Turks of rank. To the Abbot Conti, 19 May 1718, Constantinople . . . Thus you see, Sir, these people are not so unpolished as we represent them. It is true their magnificence is of a different taste from ours, and perhaps of a better. I am almost of opinion they have a right notion of life; while they consume it in music, gardens, wine, and delicate eating, while we are tormenting our brains with some scheme of politics or studying some science to which we can never attain, or if we do, cannot persuade people to set that value upon it we do our selves. It is certain what we feel and see is properly (if any thing is properly) our own; but the good of fame, the folly of praise, hardly purchased, and when obtained--poor recompense for loss of time and health! We dye, or grow old and decrepit, before we can reap the fruit of our labours. Considering what short lived, weak animals men are, is there any study so beneficial as the study of present pleasure? I dare not pursue this theme; perhaps I have already said too much, but I depend upon the true knowledge you have of my heart. I don't expect from you the insipid railleries I should suffer from another in answer to this letter. You know how to divide the idea of pleasure from that of vice, and they are only mingled in the heads of fools--but I allow you to laugh at me for the sensual declaration that I had rather be a rich effendi with all his ignorance, than Sir Isaac Newton with all his knowledge. I am, Sir, etc. http://www.u.arizona.edu/ic/mcbride/ws200/montltrs.htm

²Ü вê²ð²Î²ÚÜàôÂÚ²Ü Ðºî в𲴺ðàôÂÚàôÜܺðÆ ì²ðâàôÂÚàôÜ Ð³Õáñ¹³·ñáõÃÛáõÝ Ù³ÙáõÉÇ Ñ³Ù³ñ 3 ë»åï»Ùµ»ñÇ, 2001Ã. ÐÐ å³ïíÇñ³ÏáõÃÛáõÝÁ Ù³ëݳÏóáõÙ ¿ é³ëǽÙÇ, é³ë³Û³Ï³Ý Ëïñ³Ï³ÝáõÃÛ³Ý, ½»ÝáýáµÇ³ÛÇ ¨ ѳñ³ÏÇó ³Ý¹³Ý¹áõñÅáճϳÝáõÃÛ³Ý ¹»Ù å³Ûù³ñÇ Ñ³Ù³ß˳ñѳÛÇÝ ËáñÑñ¹³ÅáÕáíÇÝ Ð³Û³ëï³ÝÇ Ð³Ýñ³å»ïáõÃÛ³Ý å³ßïáÝ³Ï³Ý å³ïíÇñ³ÏáõÃÛáõÝÁ гñ³í³ÛÇÝ ²ýñÇϳÛÇ ¸áõñµ³Ý ù³Õ³ùáõÙ Ù³ëݳÏóáõÙ ¿ é³ëǽÙÇ, é³ë³Û³Ï³Ý Ëïñ³Ï³ÝáõÃÛ³Ý, ½»ÝáýáµÇ³ÛÇ ¨ ѳñ³ÏÇó ³Ý¹³Ý¹áõñÅáճϳÝáõÃÛ³Ý ¹»Ù å³Ûù³ñÇ Ñ³Ù³ß˳ñѳÛÇÝ ËáñÑñ¹³ÅáÕáíÇ ³ß˳ï³ÝùÝ»ñÇÝ: ê»åï»Ùµ»ñÇ 2-Ç Édz·áõÙ³ñ ÝÇëïÇ Å³Ù³Ý³Ï ËáñÑñ¹³ÅáÕáíÇÝ Ý»ñϳ۳óí»ó ÐÐ ³ñï³ùÇÝ ·áñÍ»ñÇ Ý³Ë³ñ³ñ ì³ñ¹³Ý úëϳÝÛ³ÝÇ »ÉáõÛÃÇ ï»ùëïÁ: ºÉáõÛÃÇ í»ñçáõÙ Ýßí»ó ݳ¨, áñ ÐРݳ˳·³ÑÁ ëïáñ³·ñ»É ¿ Ù³ñ¹áõ Çñ³íáõÝùÝ»ñÇ ·»ñ³·áõÛÝ Ñ³ÝÓݳϳï³ñ Ø»ñÇ èáµÇÝëáÝÇ Ý³Ë³Ó»éÝáõÃÛ³Ùµ ¨ гñ³í³ÛÇÝ ²ýñÇϳÛÇ Ý³ËÏÇÝ Ý³Ë³·³Ñ Ü»ÉëáÝ Ø³Ý¹»É³ÛÇ Ñáí³Ý³íáñáõÃÛ³Ùµ ݳ˳å³ïñ³ëïí³Í § гݹáõñÅáճϳÝáõÃÛáõÝ ¨ µ³½Ù³½³ÝáõÃÛáõÝ. áõÕ»ÝÇßÝ»ñ XXI-ñ¹ ¹³ñÇ Ñ³Ù³ñ¦ Ëáñ³·ñáí Ñéã³Ï³·ÇñÁ: г۳ëï³ÝÁ ËáñÑñ¹³ÅáÕáíÇ µÛáõñáÛÇ ³Ý¹³Ù ¿, ÇÝãå»ë ݳ¨ ÀݹѳÝáõñ ÏáÙÇï»Ç ÷áËݳ˳·³Ñ ¨ å³ñµ»ñ³µ³ñ ݳ˳·³ÑáõÙ ¿ Édz·áõÙ³ñ ÝÇëï»ñÇÝ: г۳ëï³ÝÇ å³ïíÇñ³ÏáõÃÛáõÝÁ Ù³ëݳÏóáõÙ ¿ ݳ¨ ËÙµ³·ñ³Ï³Ý ÏáÙÇï»Ç »ñÏáõ ³ß˳ï³Ýù³ÛÇÝ ËÙµ»ñÇ ³ß˳ï³ÝùÝ»ñÇÝ, áñáÝóÇó Ù»ÏÁ ݳ˳å³ïñ³ëïáõÙ ¿ § áñÍáÕáõÃÛáõÝÝ»ñÇ Íñ³·ÇñÁ¦, ÇëÏ ÙÛáõëÁª §ø³Õ³ù³Ï³Ý Ñéã³Ï³·Çñ¦ ÷³ëï³ÃáõÕÃÁ: ÊáñÑñ¹³ÅáÕáíÝ Çñ ³ß˳ï³ÝùÝ»ñÁ ϳí³ñïÇ ë»åï»Ùµ»ñÇ 7-ÇÝ: ìºðæ: Ð.. ²é¹Çñ Ý»ñϳ۳óíáõÙ ¿ ݳ¨ ÐÐ ² ݳ˳ñ³ñ úëϳÝÛ³ÝÇ »ÉáõÛÃÇ ï»ùëïÝ ³ÙµáÕçáõÃÛ³Ùµ: [ September 05, 2001: Message edited by: MJ ]

Additionally, there is explicit reference in the historiography of Byzantium on the Armenianness of Leo V. Most interestingly, Armenia has been basically devistated, with the well-known consequences, during the reign of these Byzantium Armenian Dynasties.

²Ü вê²ð²Î²ÚÜàôÂÚ²Ü Ðºî в𲴺ðàôÂÚàôÜܺðÆ ì²ðâàôÂÚàôÜ Ð³Õáñ¹³·ñáõÃÛáõÝ Ù³ÙáõÉÇ Ñ³Ù³ñ 03.09.2001Ã. ÐÐ å³ßïå³ÝáõÃÛ³Ý Ý³Ë³ñ³ñ ê»ñÅ ê³ñ·ëÛ³ÝÇ ³ÛóÁ ØáëÏí³ ú·áëïáëÇ 31-ÇÝ ²ëïñ³Ë³ÝÇó ØáëÏí³ ¿ Å³Ù³Ý»É ÐÐ å³ßïå³ÝáõÃÛ³Ý Ý³Ë³ñ³ñ, ²½·³ÛÇÝ ³Ýíï³Ý·áõÃÛ³Ý ËáñÑñ¹Ç ù³ñïáõÕ³ñ, ѳÛ-éáõë³Ï³Ý ÙÇçϳé³í³ñ³Ï³Ý ïÝï»ë³Ï³Ý ѳÝÓݳÅáÕáíÇ Ñ³ÛÏ³Ï³Ý Ù³ëÇ Ñ³Ù³Ý³Ë³·³Ñ ê»ñÅ ê³ñ·ëÛ³ÝÁ: ÜáõÛÝ ûñÁ ï»ÕÇ ¿ áõÝ»ó»É ê.ê³ñ·ëÛ³ÝÇ Ñ³Ý¹ÇåáõÙÁ è¸ ÷áËí³ñã³å»ï, ѳÛ-éáõë³ëï³ÝÛ³Ý ÙÇçϳé³í³ñ³Ï³Ý ïÝï»ë³Ï³Ý ѳÝÓݳÅáÕáíÇ éáõë³ëï³ÝÛ³Ý Ù³ëÇ Ñ³Ù³Ý³Ë³·³Ñ ÆÉÛ³ ÎÉ»µ³ÝáíÇ Ñ»ï: гݹÇåÙ³ÝÁ Ý»ñϳ ¿ñ ·ïÝí»É è¸-áõÙ ÐÐ ³ñï³Ï³ñ· ¨ Édz½áñ ¹»ëå³Ý êáõñ»Ý ê³Ñ³ÏÛ³ÝÁ: ÎáÕÙ»ñÁ ùÝݳñÏ»É »Ý »ñÏáõëï»ù Ñ»ï³ùñùñáõÃÛáõÝ Ý»ñϳ۳óÝ»Õ Ñ³ñó»ñ, ³Û¹ ÃíáõÙª ïÝï»ëáõÃÛ³Ý ï³ñµ»ñ áÉáñïÝ»ñáõ٠ѳٳï»Õ Ó»éݳñÏáõÃÛáõÝÝ»ñÇ ëï»ÕÍÙ³ÝÁ ¨ ïñ³Ýëåáñï³ÛÇÝ Ñ³Õáñ¹³ÏóáõÃÛ³Ý áõÕÇÝ»ñÇ ½³ñ·³óÙ³ÝÁ ³éÝãíáÕ Íñ³·ñ»ñ: ÎáÕÙ»ñÁ ³Ý¹ñ³¹³ñÓ»É »Ý г۳ëï³Ý Ý»ñÙáõÍíáÕ µÝ³Ï³Ý ³ÉÙ³ëïÝ»ñÇ Í³í³ÉÝ»ñÇ ÁݹɳÛÝÙ³ÝÁ ¨ ¹ñ³ í»ñ³µ»ñÛ³É ÑÝ·³ÙÛ³ ѳٳӳÛݳ·ñÇ ëïáñ³·ñÙ³Ý Ñݳñ³íáñáõÃÛ³ÝÁ: гÛÏ³Ï³Ý ÏáÕÙÁ ï»Õ»Ï³óñ»É ¿, áñ Ù³ñ¹³ëÇñ³Ï³Ý û·ÝáõÃÛ³Ý ßñç³Ý³ÏÝ»ñáõÙ èáõë³ëï³ÝÇ ÏáÕÙÇó ïñ³Ù³¹ñíáÕ ³ßݳݳó³Ý ѳó³Ñ³ïÇÏÁ ³ñ¹»Ý áõÕ³ñÏí»É ¿ г۳ëï³Ý: гݹÇåÙ³Ý ÁÝóóùáõÙ ³Ù÷á÷í»É ¿ ݳ¨ è¸ Ý³Ë³·³Ñ ìÉ.äáõïÇÝÇ ë»åï»Ùµ»ñÇ 14-Çó 16-Á г۳ëï³Ý ϳ۳ݳÉÇù å³ßïáÝ³Ï³Ý ³ÛóÇ Ý³Ë³å³ïñ³ëïÙ³Ý áõÕÕáõÃÛ³Ùµ ï³ñíáÕ ³ß˳ï³ÝùÝ»ñÇ ÁÝóóùÁ: Æ ·ÇïáõÃÛáõÝ Éñ³ïí³ÙÇçáóÝ»ñÇ ê»åï»Ùµ»ñÇ 13-ÇÝ å³ßïáÝ³Ï³Ý ³Ûóáí ºñ¨³Ý ÏųٳÝÇ è¸ å³ßïå³ÝáõÃÛ³Ý Ý³Ë³ñ³ñ ê»ñ·»Û Æí³ÝáíÁ: í»ñç: [ September 04, 2001: Message edited by: Garo ]

²Ü вê²ð²Î²ÚÜàôÂÚ²Ü Ðºî в𲴺ðàôÂÚàôÜܺðÆ ì²ðâàôÂÚàôÜ Ø²ØàôÈÆ Ð²Ø²ð 03.09.2001 2001Ã. êºäîºØ´ºðÆÜ Ð²Ú²êî²ÜÆ Ð²Üð²äºîàôÂÚàôÜ Ä²Ø²ÜàÔ ä²îìÆð²ÎàôÂÚàôÜܺðÀ N ºðÎÆðÀ, β¼Ø²ÎºðäàôÂÚàôÜÀ ä²îìÆð²ÎàôÂÚàôÜÀ IJØκîܺ-ðÀ 1. ÐÐ ÐÐ ² ݳ˳ñ³ñ ì.úëϳÝÛ³ÝÇ ³ÛóÁ ØáëÏí³ª ²äÐ »ñÏñÝ»ñÇ ² ݳ˳ñ³ñÝ»ñÇ ËáñÑáõñ¹Ç ÝÇëïÇÝ Ù³ëݳÏó»Éáõ 5.09 2. ºÊ Èáñ¹ è³ë»É-æáÝëÃáÝÇ ³ÛóÁ 9-12. 09 3. EBRD îÝûñ»ÝÝ»ñÇ ËáñÑáõñ¹Ç ³ÛóÁ 9-12. 09 4. èàôê²êî²Ü è¸ Ý³Ë³·³Ñ, åñÝ. ì. äáõïÇÝÇ ³ÛóÁ 14-16.09 5. ²ðºÜîÆܲ ²ñ·»ÝïÇݳÛÇ ² ÷áËݳ˳ñ³ñÇ ³ÛóÁ 16-23.09 6. üð²ÜêƲ üñ³ÝëdzÛÇ ê»Ý³ïÇ üñ³Ýëdz-г۳ëï³Ý ë»Ý³ïáñ³Ï³Ý µ³ñ»Ï³Ù³Ï³Ý ËáõÙµÇ ³ÛóÁ, ջϳí³ñª åñÝ. Ä. àô¹»Ý 20-24.09 7. êàôð´ ²Âàè ÐáíѳÝÝ»ë äáÕáë ´, ÐéáÙÇ ä³åÇ ³ÛóÁ 25-27.09 ÐÐ ä»ï³ñ³ñáճϳñ·Ç ͳé³ÛáõÃÛáõÝ 2001Ã. ºðÎðàð¸ κêÆÜ Ð²Ú²êî²ÜÆ Ð²Üð²äºîàôÂÚàôÜ Ä²Ø²ÜàÔ úî²ðºðÎðÚ² äºîàôÂÚàôÜܺðÆ Ü²Ê²²Ðܺð N ºðÎÆðÀ, β¼Ø²Î.-À ä²îìÆð²ÎàôÂÚàôÜÀ ä²îì.²Ü¸.-ðÆ ø²Ü²ÎÀ IJØκîܺðÀ 1. èàôê²êî²Ü äñÝ. ì. äáõïÇÝ 14-16.09 2. êàôð´ ²Âàè ÐáíѳÝÝ»ë äáÕáë ´, ÐéáÙÇ ä³å 83 25-27.09 3. èàôØÆÜƲ äñÝ. Æ. ÆÉÇ»ëÏáõ 9-10.10 4. ìð²êî²Ü äñÝ. ¾. Þ¨³ñ¹Ý³Ó» 20-30.10 /×ßïíáõÙ ¿/ 5. Ⱥвêî²Ü äñÝ. ². Îí³ßݨëÏÇ 14-16.11 [ September 04, 2001: Message edited by: Garo ]

Edward, Do you get signal that the mixed Armenians are being alienated?

Check the site: http://www.armenian-genocide.org/resourceg...de/studies2.htm

PATERNA CARITAS ENCYCLICAL OF POPE LEO XIII ON REUNION WITH ROME To Our Venerable Brothers Stephen Peter Patriarch of Cilicia, the Archbishops, Bishops, and Beloved Sons the Clergy, Monks, and People of the Armenian Rite in Grace and Communion with the Apostolic See. Venerable Brethren, Beloved Children, Health and the Apostolic Benediction. The fatherly love with which We regard the whole of the Lord's flock is so strong and deep that everything happening among the Christian body is felt by Us with constant and ready sympathy. Hence in proportion to the great and enduring sorrow with which Our soul was filled because certain members of the Armenian race held themselves aloof from fraternal communication with you, is the keen and long-desired joy which We feel now that the difference, by God's blessing, has been appeased. But while We congratulate you on the restoration of peace and unity, We cannot refrain from exhorting you earnestly to preserve with care, and even to increase, this evidence of God's goodness to you; but to obtain this grace, namely, to think and feel in unity on the doctrines of faith it is necessary that you should all preserve-as you now do - your obedience to the Apostolic See, and that you, beloved children, should well and truly strive to obey with all submission your Patriarch and the other Bishops who rightfully are placed over you. But since so many temptations arise to wean you from this religious unity-both from party strife connected with public life, and from distractions among your domestic circles-you will find your great defence from these evils in that loyal reverence and subjection of spirit, which is so conspicuous among you, towards the head of the Ottoman Empire, whose fairness of feeling, desire for peace, and good-will, evidenced on so many occasions towards Us, have been matters of universal observation. Dissension and party strife will cease among you if you preserve constantly the remembrance of what Paul, the Apostle of the Gentiles, wrote on perfect charity, which "is patient, is kind; envieth not, dealeth not perversely; is not ambitious, seeketh not her own, is not provoked to anger, thinketh no evil."(1) But this admirable unanimity of feeling, if accomplished among you, will be fraught with yet another good, so that you may, as we have said, reap even richer harvests from the restoration of peace and unity; it will turn to you the minds and hearts of others who, although they boast to belong to the same race as yourselves, still stand aloof from Us, and do not form part of the sacred sheepfolds of the flock over which We are set. Thus, looking upon the examples which you display of peace and brotherly love, they will be led easily to understand that the spirit of Christ is ruling you, since He only is powerful enough to join His followers in one mind and make them one body. May they recognise this and resolve to return to that unity from which their ancestors fell away! Hence, there will be in store for them untold gladness when they find themselves joined in faith to Us and to you, yea, and to all the faithful who call themselves Catholic, throughout the whole world; and they will know by experience what it means to dwell in the halls of the mystical Zion, to which it has been granted by the divine word to widen its dwelling and stretch the skin of its tents over the face of the whole earth. 2. Now for the accomplishment of this conversion it is necessary for you, Venerable Brethren, who rule the Armenian dioceses, and who, We know, will never be wanting in zealous exhortation or persuasive teaching, to give all your efforts. Moreover, We are anxious that they, who do not acknowledge Us, should be called back through you, in Our name and by Our words; for it is no shame-nay, it is praiseworthy in the highest degree-that a father should himself call his wandering and long expected children home-should even go forth with open arms to receive and welcome them. Nor do We think it possible for your words and arguments to fall on barren soil, for the great mercy of God which He has shown to the nations, supported by the humble-mindedness and docility of the Armenian people give Us hope for a favourable result. The testimony of history is full of manifold examples of their readiness to embrace truth once recognized, and their eagerness to retrace their steps if they see that they have fallen away from the right path. Nay, even these very men who fulfil the duties of religion in schism from you, boast that the Armenians were taught the faith of Christ by Gregory, a man of eminent holiness, who earned the surname of "the Enlightener," and they honour him as their father and patron with displays of much reverence and devotion. It is moreover recorded amongst them that this man undertook a journey to the City of Rome, to lay his faith and his obedience at the feet of the Roman Pontiff, St. Sylvester, who, it is said, received him with much affection and conferred upon him several privileges. We know, moreover, that many of those who afterwards ruled the Armenian Churches followed in the footsteps of Gregory-from their letters, their pilgrimages to Rome, and especially from their Synodal Decrees. Particularly memorable are the Decrees of the Armenian Fathers in the Synod of Sizeboli, held in the year 1307, on the duty of obedience to this Apostolic See: "As the body must obey the head, so the Universal Church (which is the body of Christ) should obey him who has been appointed by Christ the Lord, head of the whole Church." and explained more clearly in the Council of Adano in the 16th year of the same century. You are well aware also-to speak of less important embassies-what took place in the Synod of Florence; for when the Legates of the Patriarch Constantine V. arrived there, they said that they had come to the head, to the shepherd, to the corner-stone of the Church, entreating Eugene IV., Our predecessor in the Vicariate of the Lord Christ, as head to sympathise with the members, as shepherd to gather together the flock, as corner-stone to strengthen the Church;(2) and bringing forth the symbol of their faith they asked, "If aught is wanting, instruct us." Then the Constitution of the Council, ExuLtate Deo, was published by the pope, in which he taught them all that he considered to be necessary for the right knowledge of Catholic truth; and upon this, the Legates, in the name of their Patriarch, and of the whole Armenian race, declared that they received the Constitution in entire submission and readiness to obey, "promising in the same name, as true sons of obedience, loyally to obey the behests and commands of the Apostolic See." On this account Azarias, Patriarch of Cilicia, wrote most truly in letters addressed to Our predecessor, Gregory XIII, dated April 10th 1585; "Behold we have found the Decrees of our predecessors on the obedience of Catholics and our Patriarchs to the Roman Pontiff, and on the submission of St. Gregory `the Enlightener' to Pope St. Sylvester." Hence it has ever been the custom of the Armenian race to receive with honour Legates sent on any mission from the Apostolic See, and to carry out the commands of that See with religious care. 3. We may consider these facts to be of such force, that We trust many who hitherto have remained out of communion with Us will incline now to the renewal of it; and if a fear that they will not find the Holy See sufficiently interested in them, or will not be welcomed as lovingly as they wish, is any reason for delay or obstinacy, bid them, Venerable Brethren, recall to their minds the acts of Our predecessors, who have never permitted the Armenians to feel the want of fatherly affection. For the Roman Pontiffs have always of fered them a cordial welcome-whether as pilgrims or as refugees-and have even desired to open hospices for them. It is well known that Gregory XIII. intended to fund a school for the education of Armenian youths, and when, cut off by death, he was unable to do this, Urban VIII. partially effected it by receiving Armenians among other students into the immense college founded by him for the propagation of the faith. We, however, though Our lot has been cast in troublous times, were enabled by God's help to carry out more completely the plans of Gregory XIII, and We devoted a house of considerable size dedicated to St. Nicholas, at Tolentino, for the needs of Armenian students-which We have formally erected into their College. All this has been done in order to render due honour to the Armenian liturgy and language, which are immortalised in an abundance of writings which are at once ancient, graceful, and polished; for this object also it has been long the custom for one of the bishops professing your rite to remain always in Rome, and it is his duty to ordain the young Armenians whom the Lord has chosen for His vineyard. For these reasons a class of the Armenian language has long been an institution in the Urban College, and Pius IX., Our predecessor, arranged that there should be a professor in the Roman Pontifical Seminary to teach Our own students the language, literature, and history of the Armenian nation. Nor was the care of the Roman Pontiffs for that people confined to the limits of this city, for there are few things which they had so constantly at heart as extricating your Church from complication, healing the wounds inflicted upon it by the evils of the times, and consulting its interests. No one is ignorant of the zeal with which Benedict XIV. strove that your liturgy might be kept in its entirety like that of other Eastern Churches, and that the succession of the Catholic Patriarchs of Armenia in the See of Sizeboli might be restored. You are also well aware of the action taken by Leo XII. and Pius VIII. towards obtaining a prefect of civil affairs in the chief city of the Armenian Ottoman Empire, as was the privilege of other nations acknowledging the same rule. Finally, the action of Gregory XVI. and Pius IX. in the increase of episcopal sees in your country, and in giving to the Armenian Bishop of Constantinople an honourable rank and prestige, are of recent date; this being first accomplished when the Archiepiscopal and Primatial See was constituted, and again by the union made with it and the Patriarchate of Cilicia - under this condition, that the Patriarch should dwell in the capital of the empire. Lest, moreover, the distance intervening between the Armenian faithful and the Roman See might weaken the bonds between them, it was prudently arranged that there should be an Apostolic Delegate in the capital of the empire to take the place of the Pope. To the anxious care which We have felt for your nation you yourselves can bear witness, and We in Our turn testify to your goodwill towards Us, of which We have received proof many times. 4. Wherefore, since on the one hand popular feeling, inherited inclinations, and all the associations of the past unite in drawing the separated Armenians to the truth, and in a manner too strong to be resisted by a longer delay; and, on the other hand, the Holy See has always striven for a complete union with that nation, and for a recall to former obedience at times when they had fallen from it; you have, indeed, Venerable Brethren, many and most weighty arguments at hand to aid you in your persuasions, giving Us great hope that the old harmony will be completely restored; and this will prove not only of universal benefit in the eternal salvation of souls, but also in earthly happiness and glory, which may be piously desired. For history testifies that among the bishops of Armenia, those shone above all the others with starlike splendour who adhered most closely to the Roman Church, and the nation fulfilled its greatest glory in the days when the Catholic religion was the most widespread. 5. That matters will end prosperously and as We wish, God the ruler of all can grant, Who "calleth whom he holdeth worthy, and to whom He willeth giveth the grace of faith."(3) Send up your prayers to Him, with Us, Venerable Brethren and beloved sons, that those of your nation who have brought by baptism into the Christian body and yet are separated from Us, may be moved by His bending grace, and may fill up the measure of Our joy by their return, "being of one mind, having the same charity, being of one accord, agreeing in sentiment."(4) Pray (in the words of the Armenian antiphon) that she may approach the throne of grace as intercessor who is the "glorious blessed, holy Mary, ever Virgin, Mother of God, Mother of Christ," that she may offer "Our prayers to her Son and Our God."(5) May the illustrious martyr Gregory "the Enlightener," lend his prayers to hers, that the work which he began in toil and in the heroic suffering of cruel torments, may be perfected and strengthened by him as the servant of the divine strength. Lastly, pray with Us, that the docility of the Armenians, and their return to Catholic unity may be an example and guiding light to others who indeed are Christians, but have seceded from Rome, so that all having returned to the home from which they fell away, there may be one fold and one shepherd. 6. And while We look forward to this in Our prayers, and in Our hopes, with heartfelt affection We grant to you in token of our kindness, Venerable Brethren, and to you all, beloved children, the Apostolic Blessing. Given at Rome at St. Peter's, July 25th, 1888, the 11th year of our Pontificate. LEO XIII -------------------------------------------------------------------------------- REFERENCES: 1. 1 Cor xiii, 4-5. 2. Labbaei Conc. Collect., Suppl. v. 210. 3. S. Ambros. in Luc. c. iv. 4. Phil. ii, 2. 5. Antiph. Liturg. Arm. http://www.vatican.va/holy_father/leo_xiii...caritas_en.html

How about trying to resolve the issue in more fundamental ways?

Edward, I didn't point to these materials with a hint of contradiction, but rather as corraborative information.

Another straight round won today against Degladio. Next round is against Federra. I suspect the championship is going to be resolved between him, Rafter and Sampras.

The Macedonian Epoch of Byzantium (867-1081) A. Vasiliev. History of the Byzantine Empire (324-1453) The University of Wisconsin Press for fair use only. http://faq.macedonia.org/images/justinian.small.jpg Portrait of the Byzantine emperor Iustinian I, a fragment from the mosaic in San Vitale church in Ravenna, Italy "……The question of the origin of the founder of the Macedonian dynasty has called forth many contradictory opinions, mainly because sources vary greatly on this point ….." The history of the Macedonian dynasty falls into two periods, unequal in significance and duration. The first period extends from 867 to 1025, the year of the death of Emperor Basil II; the second, the brief period from 1025 to 1056, when Empress Theodora, the last member of this dynasty, died. The first period was the most brilliant time of the political existence of the Empire. The struggle in the east and in the north with the Arabs, Bulgarians, and Russians, was crowned with brilliant success for Byzantine arms by the second half of the tenth and the beginning of the eleventh century. This was achieved in spite of some failures at the end of the ninth and in the early part of the tenth century. This triumph of the Byzantine Empire was especially great under Nicephorus Phocas and John Tzimisces, and reached its highest point in the reign of Basil II. In his time the separatist movements in Asia Minor were suppressed; Byzantine influence in Syria was strengthened; Armenia was in part annexed to the Empire and in part reduced to vassal dependence; Bulgaria was transformed into a Byzantine province; and Russia, upon adopting Christianity from Byzantium, entered into closer religious, political, commercial, and cultural relations with the Empire. This was the moment of the highest strength and glory ever attained by the Empire. The intensive legislative work, expressed in the publication of a gigantic code, the Basilics, and a number of famous novels directed against the pernicious growth of large landownership, and the intellectual advance associated with the names of Patriarch Photius and Constantine Porphyrogenitus add further glory and significance to the first period of the Macedonian dynasty. After the year 1025, when the powerful figure of Basil II disappeared from the historical stage, the Empire entered a time of frequent court revolutions and anarchy which led to the troubled period of 1056-81. With the accession of the first of the Comneni, who seized the throne in 1081, the Empire regained its strength. Internal order was re-established, and for some time intellectual and artistic activity flourished once more. The Origin Of The Dynasty The question of the origin of the founder of the Macedonian dynasty has called forth many contradictory opinions, mainly because sources vary greatly on this point. While Greek sources speak of the Armenian or Macedonian extraction of Basil I, and Armenian sources assert that he was of pure Armenian blood, Arabic sources call him a Slav. On the one hand, the generally accepted name "Macedonian" is applied to this dynasty, but on the other hand, some scholars still consider Basil an Armenian, and still others, especially Russian historians prior to the seventies of the nineteenth century, speak of him as a Slav. The majority of scholars consider Basil an Armenian who had settled in Macedonia, and speak of his dynasty as the Armenian dynasty. But in view of the fact that there were many Armenians and Slavs among the population of Macedonia, it might be correct to assume that Basil was of mixed Armeno-Slavonic origin.1 According to one historian who has made a special study of Basil’s time, his family might have had an Armenian ancestry, which later intermarried with Slays, who were very numerous in this part of Europe, and gradually became very much Slavonized.2 A more exact definition of the Macedonian dynasty from the point of view of its ethnographic composition might be Armeno-Slavic. In recent years scholars have succeeded in determining that Basil was born in the Macedonian city of Charioupolis.3 Basil’s life previous to his election to the throne was very unusual. As an unknown youth he came to Constantinople to seek his fortune, and there attracted the attention of courtiers by his tall stature, his enormous strength, and his ability to break in the wildest horses. Stories of young Basil reached Emperor Michael III. He took him to court and later became completely subject to his new favorite, who was soon proclaimed co-ruler and crowned with the imperial crown in the temple of St. Sophia. He repaid these favors received from the Emperor very brutally: When he noticed that Michael was becoming suspicious of him, he ordered his men to slay his benefactor, and then proclaimed himself emperor (867-86). After him the throne passed on to his sons, Leo VI the Philosopher or the Wise (886-9I2),4 and Alexander (88-913). Leo's son, Constantine VII Porphyrogenitus (913-59), remained indifferent to affairs of state and devoted all his time to literary work in the midst of the most learned men of his time. The administrative power was in the hands of his father-in-law, the skillful and energetic admiral, Romanus Lecapenus (919-44). In the year 944 the sons of Romanus Lecapenus forced their father to abdicate and retire to a monastery, and declared themselves emperors. They were deposed in 945 by Constantine Porphyrogenitus, who ruled independently from 945 until 959. His son, Romanus II, reigned only four years (959-63), leaving at his death his widow Theophano with two minor sons, Basil and Constantine. Theophano married the capable general, Nicephorus Phocas, who was proclaimed emperor (Nicephorus II Phocas, 963-69). His reign ceased when he was slain, and the throne passed to John Tzimisces (969-76), who claimed the imperial title because he had married Theodora, a sister of Romanus II and a daughter of Constantine VII Porphyrogenitus. Only after the death of John Tzimisces did the two sons of Romanus II, Basil II, surnamed Bulgaroctonus (the Bulgar-Slayer, 970-1025) and Constantine VIII (976-1028), become rulers of the Empire. Administrative power was concentrated mainly in the hands of Basil II, under whom the Empire rose to its highest power and glory. With his death began the period of decline for the Macedonian dynasty. After the death of Constantine VIII the aged senator, Romanus Argyrus, married to Constantine's daughter, Zoe, became emperor and ruled from 1028 until 1034. Zoe survived him, and at the age of about fifty-six married her lover, Michael the Paphlagonian, who was proclaimed emperor at his wife's entreaty, and ruled as Michael IV the Paphlagonian from 1034 to 1041. During his reign and in the brief reign of his nephew, Michael V Calaphates (1041-42), another accidental and insignificant figure, there was much disturbance and acute discontent in the Empire, which ended in the deposition and blinding of Michael V. For about two months the Byzantine Empire was ruled by the unusual combination of authority in the hands of Zoe, widowed for the second time, and of her younger sister, Theodora. In the same year 1042) Zoe married for the third time, and her new husband was proclaimed emperor. He ruled as Constantine IX Monomachus from 1042 until 1055. Zoe died before her third husband, but Theodora survived Constantine Monomachus and became the sole ruler of the Empire after his death 1055-56). After the reign of Irene, the famous restorer of image worship at the end of the eighth and early ninth centuries, the rule of Zoe and Theodora marks the second and last instance of feminine rule. Each of them occupied the throne as the autocratic and sovereign basilissa, i.e., Empress of the Romans. Shortly before her death Theodora yielded to the demands of the court party and elected the aged patrician, Michael Stratioticus, as her successor. He ascended the throne after Theodora's death in the year 1056. Theodora was the last ruler of the Macedonian dynasty, which occupied the throne for a period of 189 years. Notes: 1. See A. A. Vasiliev, "The Origin of Emperor Basil the Macedonian" Vizantiysky Vremennik. XII (1906), 148-65. 2. A. Vogt, Basile I, et la civilisation byzantine a la fin do IX siècle. See N. Adonz, "L’uge et l’origine de I’empereur Basil I (867-886)," Byzantion, IX (1934) 223-60 (Armenian origin). Sirarpie der Nersessian, Armenia and the Byzantine Empire, 20: The Armenian origin of Basil I is now generally recognized. 3. A. Papadopoulos-Kerameus, Fontes historiae Imperii Trapezuntini, 79. See N. A. Bees, "Eine unbeachtete Quelle über die Abstammung des Kaisers Basilios I., des Mazedoniers" Byzantinisch-neugriechische Jahrbücher, IV (1923), 76. 4. Vogt, "La jeunesse de Leon VI Ye Sage," Ret’ue Historique. CLXXIV (1934), 389-428. http://faq.macedonia.org/history/mk.dynast....byzantium.html

ara baliozian Member Member # 271 posted July 01, 2001 12:03 PM -------------------------------------------------------------------------------- EXPLAINING AMERICA ******************************** To say that America is the source of all evil in the world today and to equate Reagan, Bush Sr. and Jr. with Stalin, Hitler, and Saddam is to condemn oneself to understand very little about America and human nature in general. Americans don’t mind admitting that America was founded by Europe’s rejects – the oppressed, the persecuted, the insulted and injured, the downtrodden, the poor, the underdog and the scum – who fought the Indians, the British, one another (in one of the bloodiest civil wars of all time) and two world wars in Europe and Asia. Which is why it is extremely difficult for an American to understand or sympathize with a people that allows itself to be bullied by despots. (I am reminded of Karl Marx: when asked what he despised the most, he replied: "Subservience"). After the Russian Revolution and the advent of fascism in Europe, some of the best brains of the continent emigrated to America and enriched its identity and culture –a few random names that come readily to mind: Stravinsky, Rachmninov, Nabokov, Toscanini, Fermi, Einstein, Thomas Mann…. What makes America the mightiest empire in the history of mankind is not its weapons and dollars but its ability to absorb and adapt features from all the cultures of the world. -------------------- ara baliozian

ara baliozian Member Member # 271 posted June 20, 2001 11:19 AM -------------------------------------------------------------------------------- A Useful Chinese proverb *********************************** he who loses temper has wrong on his side. -------------------- ara baliozian

ara baliozian Member Member # 271 posted July 07, 2001 07:04 AM -------------------------------------------------------------------------------- EAST / WEST **************************** During World War I, Arnold J. Toynbee worked for the British Government and published several books in defense of the British, the West, and the Armenians, and critical of the Turks whom he called "murderous." After World War I, however, he changed his mind and became pro-Turkish and anti-West. In a book titled THE WORLD AND THE WEST (if memory serves) he said: "It is the West that hit the East again and again, and not the other way around." (Again I am quoting from memory.) But the truth of the matter is, long before Alexander the Great hit the East, the Persians invaded Greece and the reason they failed to invade the rest of Europe is that the Greeks arrested their advance. (The Greeks explained their success by saying they fought as free citizens in defense of democracy, unlike the Persians who fought because they were ordered to by a despot.) Speaking of the East hitting the West: the Arabs reached Spain via North Africa; and, after the conquest of Constantinople, the Turks colonized Greece and Eastern Europe; but again, their advance was thwarted on land and sea by the combined forces of several Western states. Homo sapiens is the same all over and to say the East is less aggressive than the West amounts to continental racism. Given the chance, the East will tear the West to shreds. To put it differently: if we were to place Saddam Hussein in the White, the chances are mankind will not be better off. -------------------- ara baliozian