Չոլաքեան Յ., Պատմական Անտիոքի եւ շրջակայից բնիկ հայերն
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CATHOLIC, LATIN, AND PROTESTANT
SYRIAN ARMENIANS AND THE PROBLEM OF THEIR NATIONAL IDENTITY
After the conquest of Syria, Ibrahim Pasha, son of the ruler of Egypt Muhammed Ali, granted wide privileges to the Protestant and Catholic missionaries. By making Aintab, Antioch and Lattakia their center, these missionaries expanded their activities in the Armenian settlements and, parallel to the Armenian Apostolic Church, formed Armenian Catholic and Armenian Evangelical Congregational churches in Antioch and Lattakia regions. Most active missionaries were members of the American Board of Commissioners for Foreign Missions (established in 1810) and the Presbyterian Board of Foreign Missions of the Presbyterian Church in the United States of America (estab lished in 1837). In the same time the Andonian Congregation of the Armenian Catholic Patriarchate in Bzommar (established in 1740) was active. In 1904 there were four Ar menian confessional groups in the Kessab region: the Orthodox, the Evangelicals, the Catholics and the Latins with a monastery of their own.
The misgovernment of the Armenian Apostolic diocese was the main cause of this wave of conversions. The confessional conversions brought with them the protection of the West and great progress in the economic and educational spheres.
A large number of Armenian families entered the Arab Presbyterian and Latin communities. The Latins were active especially after the 1870s. Latin Franciscan friars formed Latin communities all around Antioch and Lattakia regions. They created Latin communities even where there were already Armenian Catholic communities.
There were also many Armenian families belonging to the Greek Orthodox Church in isolated places.
The issue of preserving the Armenian national identity of the Armenian adher ents of the local Presbyterian and Latin communities has always been an issue. The Arab Presbyterian and Latin Churches were not Armenianspeaking, and the Armeni an language was not taught in their schools. The Armenian Evangelical Church tried to provide some activities for the Armenian families of the Arab Presbyterian Church in Lattakia, but failed. Armenians of the Latin community tried to join the Armenian Catholic community. They did not succeed either. In 1946, only the Latin community of Kessab was dissolved and all its jurisdiction passed to the Armenian Catholic commu nity, although these families continue to be considered Latin in official registers.
The issue of the Armenian identity still worries the Armenian members of the Pres byterian, Latin and Greek Orthodox Churches. Their identity documents do not men tion their Armenian identity. Naturally, this fact creates difficulties in involving them in Armenian communities, as well as in obtaining citizenship of the Republic of Armenia.
The waves of conversion that spread from the second half of the 19th century tem porarily caused great shocks. We find its expression also in the local Armenian folklore.
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128Annick Payne, Hieroglphic Lawian: An Introduction with Original textes, Wesbaden, 2014, p. 159.
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