  I had occasion some years ago to visit a considerable part of Turkey, from Constantinople and Beirut to Mosul and Bagdad, and everywhere I paid particular attention to missionary conditions and the influence of mission work upon the people. This is a land assigned almost wholly to American Missionary Boards, and the influence is everywhere marked and excellent. The late Premier Stviloff told me in Sofia that but for young men educated by American teachers in Constantinople, Bulgaria when it became independent would have had to depend on Russians for administrative officers. He was himself, like so many other distinguished Bulgarians, a graduate of Robert College. In Syria a native physician, graduated at the Syrian Protestant College, said to me, “We say, ‘After God, van Dyke.’” In the interior cities, such as Marash, Aintab, Urfa, Mardin and Diarbekr, the American schools and the large self-supporting churches were evidences of the new evangelic spirit and culture which had put new heart into those ancient seats of intellectual decay. About Harpoot there were thousands who had learned English, and hundreds have come from there to this country believing it to be a very paradise. The contrast was sad enough when I came into the towns south from Mosul where American missionary influence had not reached, and scarce any signs of intellectual or material improvement were to be found. I am convinced that the work of devoted, intelligent, broad-minded missionaries is far more effective in lifting a people out of ignorance and social decay into enlightened civilization, than all the influences of commerce or mere governmental policy. Our missionaries bring the motive of faith as the example of unselfish service which nothing else can supply. During the first generation of missionary operations in Turkey there were few tangible results except among the Armenians. The Mohammedans were by no means entirely hostile and revealed much friendliness and often open sympathy. The Jews presented almost a solid wall of stolid opposition to the effort for reform among them, while the Syrians and Greeks, under the leadership of the Roman Catholics, were often violent in their open attacks and secret plottings to thwart every attempt of the missionaries to gain a foothold in the country. The people in all the empire who seemed to have been especially prepared to receive and profit by evangelical teaching were the Armenians, who were not distinctly in mind when mission work in Turkey was first contemplated. In fact, almost nothing was then known of these people in the world at large and among the Christians of the United States who were supporting the cause of foreign missions. While the American Board contemplated extending its missions in the Levant to the shores of the Black Sea and especially into Armenia, no mention whatever seems to have been made of the Armenians in connection with the beginning of the first “mission to Palestine.” Not long after Rev. Levi Parsons arrived at Jerusalem in 1821 and upon his first visit there, he came into contact with some Armenian pilgrims with whom he had conversation upon the subject of missions to their people and country. These expressed themselves as eager to have missionaries sent to them. Mr. Fisk at about the same time, writing to There had been a vast deal of preparation of the Armenian people for a work of reform, emanating from sources quite outside of the Board and, in fact, considerably anterior to its organization. Somewhere about 1760, an Armenian priest, who was burning with the desire to reform the Armenian Church, appeared in Constantinople. He saw and deeply felt the gross errors of the Gregorian Church, and wrote a book exposing them. He was an educated man and seems to have been more or less familiar with the work of Martin Luther, of whose Reformation he heartily approved. He constantly referred to the Bible and to this high standard he mercilessly brought his Church and its clergy. The inconsistent life of the priests and bishops, and the gross superstitions of the people at large, greatly troubled him. He lacked, however, true spiritual enlightenment and power, and failed to see divine truth in its breadth and purity. His book was never printed, but copies were kept in various places which were brought to light and repeatedly referred to later. This effort had wide influence in revealing the errors of the Armenian Church, and did much to prepare the way for the genuine reformatory movement. In 1813, six years before the American Board appointed its first missionary to Palestine, the British and Russian Bible Societies made strenuous efforts to provide for the Armenian people a Bible in their own tongue. An edition of an old fourth century Armenian version of the entire Bible was commenced in that year at St. Petersburg by the In their report of 1814 the British and Foreign Bible Society said that the printing of the Armenian Testament had aroused much interest among the Armenians, especially those in Russia. Emperor Alexander at that time took a keen interest in the work of the Russian Bible Society and therefore the cause itself became popular among all classes. The Armenian Catholicos, the spiritual head of that Church, with residence at Etchmiadzin, now in Russia, bordering upon Armenia, was elected one of the vice-presidents of the society. He wrote a letter to its president commending the work of the society, and approving of the plan to supply his own people with the Word of God. The Armenian archbishop of Tiflis contributed six hundred roubles for that purpose. In 1818 the British and Foreign Bible Society purchased one thousand five hundred copies of the Armenian New Testament from the Armenian Catholic College located on the Island of St. Lazarus, Venice, for distribution among the Armenians. Later, a still larger number was purchased and distributed in the same way. In 1823 the same Bible Society published at Constantinople an edition of five thousand copies of the Armenian New Testament and three thousand copies of the four Gospels alone. These books were rapidly distributed by agents of the British and Foreign Bible Society and by Mr. Connor of the Church These facts have an important bearing upon the preparation of the Armenians for a reform movement. Hitherto, while they had the Bible in its entirety, it was mostly in manuscript form, and inaccessible to the people. These valuable copies of the Holy Scriptures were kept in the monasteries or in the larger churches, carefully guarded by the priests or other custodians, who usually were themselves unable to read or understand the writing. All the Armenians everywhere accepted the Bible as the divine and inspired Word of God. The name of the Bible is Astvadsashoonch, or “The breath of God.” With joy they welcomed the printed word that could be kept in their houses, handled with their own hands, and perused at their leisure. Hitherto they had been permitted only to kiss its silver adorned covers at the close of the formal services of their churches. It was soon found, however, that the ancient Armenian, the language of all the manuscripts of the Bible and rituals of the Old Church and also of the Bibles and Testaments recently printed, was not understood by the common, uneducated people. As the educated were few, the number of intelligent readers was greatly limited. This number was confined practically to the higher clergy, a few priests and vartabeds, and the teachers in the schools. In order to reach the common people, the Russian Bible Society issued in 1822 and 1823 a New Testament translated into Turkish and printed with the Armenian character. As a large proportion of the Armenians understood Turkish this version brought to them the Word of God. Hitherto the Armenian ecclesiastics had made little or no opposition to Without attempting to follow the course of Bible publication, upon which depended the plan of reform for both the Armenian and Greek churches as well as for all the other races dwelling in the empire, suffice it to say that the hostility of the Armenian clergy, called forth by the publication of the modern Armenian version of the Scriptures, started a conflict, which waged throughout the country for more than a generation, as to whether that version was the true Word of God. The ancient Armenian Scriptures were translated from the Septuagint and the Latin Vulgate while the modern versions were made from the Hebrew and Greek. For this reason there were many discrepancies between the two versions which were discussed everywhere. This drove the people to a careful study of the Bible. If it could be once established that the modern version was also the “Word of God,” there could be no hesitation upon the part of the Armenians in accepting it as such. This phase of the controversy passed fully forty years ago, and throughout the country this version is now accepted as Astvadsashoonch or the veritable Word of God. It was, however, for many years a vital question which commanded the attention and energy of the strongest men of the race. The work of Bible translation and publication has continued under the patronage of the British and Foreign Bible Society and the American Bible Society until the entire Bible is now available for all Turkish, Arabic, Syrian, Persian, Armenian, Bulgarian, and Greek speaking peoples, and parts of the same are available for the Koords and Albanians. Nothing in the line of reform in Turkey has been more potent than the Word of God in the spoken languages of its many-tongued people, put up in cheap form and in convenient sizes and widely distributed in all parts of the empire. The Bible is not only welcomed by nearly all classes, but it is eagerly sought by many who are remotely informed of its contents but who are eager to investigate for themselves. It is an interesting fact that wherever the Bible, and especially the New Testament, has been most widely read, there the people have been the more determined to have modern educational facilities for their children and better prepared to welcome the better forms of Western civilization. |
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