640) VII: What Kind Of Christians Are Armenians? Armenian Terrorism: Secrets Of "Christian" Terrorist State Armenia

What Kind Of Christians Are The Armenians Who Claim To Be The First Christian State? Armenian Terrorist Activities . .

Hovannissian writes, "During the first year of Georgian independence the collective power of the 400;000 Armenians of the Tiflis gubernia was sharply diminished» (l) What he doesn’t say is why this happened. The rest of the story is the fact Armenia made a sneak, surprise and unprovoked attack on Georgia and this is why "the collective power of the 400,000 Armenians...was sharply diminished». Frankly speaking, the Georgian government had good cause not to trust the Armenians.

Hovannissian adds: "Moreover, the complicated question of citizenship threatened to relegate all Armenians of Georgia to the status of second-class subjects. Were these people the citizens of Georgia, of Armenia, of Russia, or might they hold dual or even triple citizenship? Bilateral Armeno-Georgian discussions failed to resolve the issue, for understandable reasons? Georgia could not tolerate divided loyalties and steadfastly insisted that only those who registered as Georgian citizens would be entitled to the rights and privileges incumbent therein» (P 342) What makes this an outrageous situation is because when the Armenians finally got around to holding an election later, they required the same legal requirements as Georgia. Armenia has an excellent record of wanting to talk when they try to get something for nothing, such as wanting Armenian residents of Georgia, to hold joint voting rights with both Armenia and Georgia. That was not going to happen, but the Armenians tried anyway to insert their own people into the Georgian voting process. Of course, the Armenians did not allow Georgian residents of Armenia to vote in Armenian elections, either. In other words, they did to Georgians exactly what they complained Georgia was doing to Armenians.

By the beginning of 1919 most Armenian officials, militiamen, and municipal employees in Tiflis had been erased from the payrolls, and the Georgians gained control of the local administration by monopolizing an election held in January, shortly after the Armeno-Georgian war. In February the Georgians tightened their grip over the entire country through elections to a constituent assembly. As had been the case in the Tiflis municipal elections, the sizable Russian and Armenian elements either excluded themselves or were disqualified by intimidation or revised franchise requirements (P 342)

This is just another of the ongoing examples of the double standard Hovannissian attempts to explain away for his beloved Armenians. Note how he explains away Armenian aggression and blames others when Armenians start and lose wars. Hovannissian objects to the Georgians removing Armenian officials, military men, and government employees from their positions of influence to ensure loyalty of all citizens at a time of war. What would he have Georgians do – welcome with open arms those Armenians who deliberately attempted to betray, back-stab, and undermine Georgia? Armenians, once again, bit the hand that fed them and then cried "foul" when the master reacted.

Hovannissian objects to Georgia’s requiring that only its citizens could vote. Why should Armenians, Russians, or anyone else vote in the Georgian elections, especially if they choose to refuse to register as Georgian citizens? Armenia, at this point in time, remained a true dictatorship, pure and simple, even though Hovannissian calls the government de facto.

The case of Hamozusp Ohandjanian is typical. Both Georgia and Armenia were a part of the Socialist International Organization. The land question between the two countries was put on the agenda of the Second Conference of the organization. Hovannissian records the following: "In his report to the International, Ohandjanian described the Armenian crucifixion of 1915 and resurrection of 1918. Like Avetis Abaronian he too had come to espouse the maximum Armenian goal, calling upon the labor movement to aid in the creation of a united republic encompassing Caucasian Armenia, Turkish Armenia, and Cilicia. The Second International, he insisted, must add its voice to the chorus of indignation that had arisen because Armenia, despite tremendous sufferings and the massacre of a million innocent victims, had not been given a place at the Paris Peace Conference» (P 350).

The number of alleged victims is placed at 1 million here. Many years later, this number was jacked up to 1.5 million Armenian victims. Some Armenians claim as many as 2 million victims. Do the dead multiply? The fact is, this number is placed anywhere from 300,000 to 2 million, settling at about 1.5 million, as if it is an auction. Moreover, the number of Muslim victims, which is about 2.5 million (roughly four Muslim casualties for every Armenian casualty) is never given, as if they do not count. Why doesn’t he provide this documented evidence in his so-called history?

More importantly and more troubling for Christians is Armenians comparing themselves to the “crucifixion" and "resurrection" of Jesus Christ; this is blasphemy. Webster’s New World Dictionary defines blasphemy as "any remark or action held to be irreverent or disrespectful”. This is especially true “to the calling down of evil upon someone or something”.

The Armenians consider Muslims as not being human. However, by Webster’s definition, no such exclusion is permitted. Blasphemy is blasphemy and another’s religion or race has nothing to do with it.

After Armenia was driven out of Georgia, the Armenians turned their attention to try to take land from Azerbaijan. Armenia, as always, first tried to talk their way into obtaining the land they coveted. Hovannissian records:

Although few planning sessions took place, a constant dialogue was maintained through several special commissions and through informal meetings involving two or more of the delegations. The political combinations, however arranged, and the prolonged interviews produced meager results, if indeed results were anticipated or desired. Rivalry flared on nearly every topic. Azerbaijan demanded additional summer pasturage in the mountains of Armenia and the repatriation of all Muslim refugees who had fled in the face of Armenian bands lead by such guerrilla fighters as Andranik. Armenia called for unhindered transit privileges throughout Transcaucasia and the withdrawal of Azerbaijan military forces from Karabagh (P 357).

There was another problem facing Armenia – the civil war raging in Russia.

Throughout 1919 the Republic of Armenia shared no common boundary with Russia nor was it directly linked with the Volunteer Army, yet both were integral to its foreign policy. Armenia had taken the road to independence, but she hoped that a benevolent Russia would (1) relieve the severe pressures exerted by Georgia and Azerbaijan, (2) neutralize the ever constant threat of a rejuvenated Turkey, (3) safeguard the thousands of Armenian refugees in Russia and authorize the established Armenian communities there to send material aid to Erevan, and (4) accept the separation of the Russian Armenian provinces in advocacy of their unification with Turkish Armenia and the formation of a free, independent, and viable nation-state.

There were, of course, enormous difficulties in grappling with the Russian problem. To which Russia should turn – the Sovnarkom at Moscow, the volunteer and Cossack Center at Ekaterinodar, Kolchak’s regime in Siberia, or perhaps the anti-Bolshevik administration and armies of the Baltic and the Arctic? Any one or combination of these could conceivably emerge as the final victor in Russia (P 360)

The Armenian way was to make deals with them all. Of course, the Armenians were misguided and ignorant in attempting to establish a bond of trust with the Russians. It would be only months before the Armenians learned – the hard way – of the folly of their attempt to cut deals with the Russians.

The creation of an independent Armenian state on the borders of the Ottoman Empire raised many new questions regarding the future of Armeno-Turkish relations. The Armenian government undoubtedly recognized the need to dispel the intense hatred and bitterness directed toward the masters of more than four hundred years. The perpetuation of old grievances could in no way serve the Republic. Turks and Armenians, Muslims and Christians were destined to live as neighbors, whether as friends or as enemies. Yet, Armenia would not be able to rise above the past until recompense had been made and the great plateau of eastern Anatolia restored to her (P 416).

Common sense cries out that neighbors should get along with each other as they did for five hundred years – before the greed of Armenian leaders destroyed that peace. However, Armenians will never be satisfied and will only demand more and more land from neighboring nations. The Armenian attitude is just this – "We will hate and despise our neighbors forever and kill them to get their land». Armenian actions prove, time after time, this is a true observation.

Think about this fact: Armenian terrorists took it upon themselves, to travel the world in the early 1920s committing assassination after assassination of Turks. These lawless murders took place in several nations. The Armenians became prosecutor, judge, jury, and executioner. This is typical of Armenian justice as they continue to murder Turks throughout the world today. Armenians have even invaded the United States to assassinate Turks in recent years. Three Turks were assassinated in California and one Turk in Massachusetts and there were hundreds of cases of bombings, bomb threats, assault and battery, threats, and an assortment of other such crimes all committed by Armenians throughout the world.

There is no real freedom of religion in Armenia today. Consider the following:

The constitution of Armenia grants the Armenian Church official status as the national church. In 1991 the Armenian government passed a law that strengthened the position of the Armenian Church even more. The law directs the government’s Council on Religious Affairs to investigate the activities of the representatives of registered religious organizations and missionaries who engage in activities contrary to their status.

The Armenian Gregorian Church is not subject to restrictions on religious freedom imposed on church members of other faiths. In particular, the 1991 law forbids "proselytizing" (undefined by law], except by the Armenian Church and requires all other religious denominations and organizations to register with the State Council on Religious Affairs.

In 1997 the Armenians changed their laws to tighten registration requirements by raising the minimum numbers of adult members required to qualify for registration from fifty to two hundred. The law also bans foreign funding for foreign-based churches and mandates that religious organizations other than the Gregorian Church must secure permission from the State Council on Religious Affairs to engage in religious activities in public places, travel abroad, or invite foreign guests into the country.

In plain language, the Armenians just don’t want freedom of religion because they do not want any other kind, brand, or flavor of another Christian faith in their tiny land except for their very own official state church – the Armenian Gregorian Church.

On the other side of the coin, this "official" Armenian Gregorian Church works the world to get money from other Christians. The Armenian Gregorian Church is a member of the World Council of Churches and despite doctrinal and legal standing differences, has friendly official relations with many Christian denominations, including the Eastern Orthodox churches, the Roman Catholic Church, and major Protestant churches. Relations between certain religious groups, including the Mekhitarist Catholic Order, the Methodists, and the dominant Armenian Gregorian Church are also strengthened through cooperation in assistance projects. Various registered Christian humanitarian organizations, including the United Methodist Committee on Relief, the Armenian-Georgia-American Partnership Endeavor, and the Mekhitarist Cultural Center are working with the Armenian Gregorian Church to distribute humanitarian assistance and educational religious materials.

Let us get this straight: The Armenians, by their Constitution, make it almost impossible for any other Christian group to come into their country to preach. However, the official Armenian Church works on Christians around the world to send "humanitarian" help because we are brothers in Christ.

The link between religion and Armenian ethnicity is strong. As a result of the Armenian invasion of its neighbor, the Azerbaijan Karabakh region, almost all of Armenian’s Muslim population was forced to leave the country. Antipathy toward Muslims is a serious problem in Armenia today. For example, there is not a single mosque that operates normally in all of Armenia. There is one surviving eighteenth-century mosque in Yerevan that has recently been restored by Iranian funding. It is open for prayers on a tenuous and not regular basis. The Muslims have no freedom of religion in Armenia.

Because of the religious discrimination laws of Armenia, many religious group members have joined the wave of emigration from the country for religious, social, economic, and philosophical reasons.

What about the United States in all this? Over the past ten years Congress has sent more than 1.4 billion dollars to this tiny place called Armenia. But not to worry. The U.S. government is engaged actively in promoting freedom of religion in Armenia. The U.S. government directs its embassy in Armenia to maintain regular close contact with leaders of the major religious and ecumenical groups in Armenia. Embassy officials meet regularly with all major denominations. So, the only denominations the Armenians, in truth, let into the country are those bringing "Christian humanitarian" aid to them (2).

Now that the world knows and understands that the Armenian Gregorian Church speaks for Jesus Christ in the country, the following question must be raised: Why is the Armenian Gregorian Church, other than the one in Istanbul, so silent about the activities of its nation’s terrorist groups, such as:

• Armenian Secret Army for the Liberation of Armenia

• Justice Commandos for the Armenian Genocide (JCAG)

• New Armenian Resistance Group

• Armenian Group 28

• New Armenian Resistance

• Front for the Liberation of Armenia

• Commandos of Armenian Militants Against Genocide

• New Armenian Resistance of the Armenian Secret Army

• Black April

• October 3

• Ninth of June Organization

• Sixth Armenian Liberation Army

• September 24 Suicide Commandos.

• Orly Organization

• Armenian World Punishment Organization

• Armenian Red Army

• Armenian Revolutionary Movement

These are just a few of the names these cowards use after making sneak attacks on people around the world. There are so many of these Armenian terrorist attacks that a book could be written on their activities alone. Armenian terrorist groups have killed and wounded people around the world in:

• Paris • The Hague • Toronto

• Beirut • Milan • Ottawa

• Vienna • Amsterdam • Dortmund

• Frankfurt • Teheran • Lisbon

• Essen • Bern • Rotterdam

• Cologne • Marseilles • Ankara

• Zurich • Athens • Burgoy

• Rome • Lyon • Belgrade

• Brussels • Interlaken • Rennes

• Madrid • Strasbourg • Bonn

• Geneva • Sydney • Istanbul

• Copenhagen • Lausanne

The United States has been a target twenty-one times during the period this writer examined the records. Just think – Armenian thugs, operating out of the shadows of American society, attacked individuals in the United States twenty-one times. Such conduct is an outrage. Individuals and business were attacked in the following cities:

• Santa Barbara, California

• New York, New York

• Los Angeles, California

• Cambridge, Massachusetts

• Tampa, Florida

• San Francisco, California

• Anaheim, California

1. On January 27, 1973, in Santa Barbara, California, Armenian Gourgen Yanikian, a U.S. citizen, invites the Turkish Consul General, Mehmet Baydar, and the Consul, Bahadir Demir, to a luncheon. The unsuspecting diplomats accept the friendly invitation. Gourgen Yanikian murders his two guests. He is sentenced to life imprisonment.

2. On April 26, 1973, in New York City, attempted bombing of the Turkish Information Office. The bomb was discovered in time and defused. A group calling itself the "YanikianCommandos" claims responsibility. They want the release of the double murderer of Santa Barbara, Gourgen Yanikian,who insidiously murdered two Turkish diplomats.

3. On October 4, 1977, in Los Angeles, California, bomb attack at the house of Professor Stanford Shaw, who teaches Ottoman history at the University of California in Los Angeles (UCLA). Responsibility is claimed by an Armenian Group of 28.

4. On August 5, 1980, in New York City, an "Armenian group" hurls paint bombs at the Turkish House across from the United Nations, home of the Turkish Representations in New York.

5. On October 6,1980, in Los Angeles, California, two “Molotov cocktails” are thrown into the home of the Turkish ConsulGeneral, Kemal Arikan. He survived with injuries.

6. On October 12, 1980, in Lost Angeles, California, a travel agency in Hollywood, owned by a Turkish-American, is bombed and destroyed. JCAG claims responsibility.

7. On February 3,1981, in Los Angeles, California; bomb-squad officials disarm a bomb left at the Swiss Consulate. The terrorists threaten in anonymous phone calls that such attacks will continue until Armenian-American (U.S. citizen) Suzy Mahseredjian, who had been arrested for terrorist acts in Europe, is released.

8. On June 3, 1981, in Los Angeles, California, bombs force the cancellation of performances by a Turkish folk-dance group. Threats of similar bombings force the group’s performances in San Francisco to be canceled as well.

9. On June 26, 1981, in Los Angeles, California, a bomb explodes in front of the Swiss Banking Corporation offices. Again, the work of the Ninth of June Organization.

10. On August 20, 1981, in Los Angeles, California, a bomb explodes outside the offices of Swiss Precision Instruments. The attack is claimed by the Ninth of June.

11. On November 20,1981, in Los Angeles, California, the Turkish Consulate General in Beverly Hills suffers extensive damage. The JCAG claims credit.

12. On January 13,1982, in Toronto, Canada, an ASALA bomb causes extensive damage to the Turkish Consulate General.

13. On January 28, 1982, in Lost Angeles, California, Kemal Arikan, the Turkish Consul General in Los Angeles, is assassinated by two terrorists while driving to work. Nineteen-year-old Hampig Sassounian is arrested and sentenced tolife in prison.

14. On March 1982, in Cambridge, Massachusetts, a gift shop belonging to Orhan Gunduz, the Turkish Honorary Consul General in Boston, is blown up. Gunduz receives an ultimatum prior to the attack: Either he gives up his honorary position or he will be executed». Responsibility is claimed by the JCAG.

15. Two months later in May 4, 1982, Cambridge, Massachusetts, Orhan Gunduz, the Turkish Honorary Consul Generalin Boston is assassinated. The murderer is still at large.

16. On April 8, 1982, in Ottawa, Canada, Kani Gungor, the Commercial Attaché at the Turkish Embassy in Ottawa, is seriously wounded in an attack by Armenian terrorists in the garage of his apartment complex. ASALA claims responsibility.

17. On May 18, 1982, in Toronto, Canada, four Armenians are arrested for trying to smuggle money out of the country. The money was extorted from Armenians. In the course of the investigation, it is discovered that the terrorists fire-bombed the house of an Armenian who refused to make his contribution to Armenian terrorism.

18. On May 18, 1982, in Tampa, Florida, the Turkish Honorary Consul General Nash Karahan is attacked at his office.

19. On May 26, 1982, in Los Angeles, California, a bomb damages the office of Swiss banking Corporation. The suspects: four Armenians accused of involvement in ASALA.

20. On May 30, 1982, in Los Angeles, California, three members of ASALA are arrested when planting a bomb in the Air Canada cargo-office.

21. On August 27, 1982, in Ottawa, Canada, Colonel Atilla Altzkat, the Military Attaché at the Turkish Embassy, is assassinated in his car. The JCAG claims responsibility.

22. On October 26, 1982, in Los Angeles, California, five Armenian terrorists are arrested and charged with conspiring to blow up the offices of the Honorary Consul General in Philadelphia.

23. On January 21, 1983, in Anaheim, California, nine "sophisticated" pipe bombs are confiscated from an Armenian bakery after one of the detonators goes off and causes fire.

24. On March 29, 1984, in Los Angeles, California, ASALA sends a written threat, stating that they will assassinate Turkish athletes who take part in the Olympics. A news agency in France receives a written threat that terrorists will attack all governments, organizations, and companies that assist in any way Turkey’s team at the Olympics.

25. On March 12,1985, in Ottawa, Canada, three heavily armed terrorists storm the Turkish Embassy, killing a Canadian security guard in the process. After blowing up the front door, the gunmen enter the building. Ambassador Coskun Kirca manages to escape but suffers extensive injuries. The wife and daughter of the ambassador, who were taken hostage, are later released, and the terrorists surrender. ARA claims responsibility.

26. On March 26, 1985, in Toronto, Canada, a threat to blow up the city of Toronto’s transit system leads to chaos during the rush hour. An "Armenian Secret Army for the Liberation of our Homeland" claims responsibility for the threat.

America was not alone because Armenian terrorists attacked their targets all over the world on a regular basis. Who is directing such a widespread and organized terror campaign? Who is paying the bill to carry out such a terrorist organization? Who is training these terrorists? In recent years the Armenian terrorist organizations, regardless of what they call themselves, have murdered 71 people and wounded another 387. Why does the Armenian Gregorian Church remain so silent about all these sneak unprovoked attacks of terror in the civilized world? Certainly Jesus Christ would not approve of such conduct. Why can’t the Armenian Church condemn such conduct by Armenians? Jesus Christ never taught revenge and hate of anyone.

Why Isn’t the Armenian government using its good offices to hunt out and condemn such acts of terror and help stop them? The Armenian government plays slight lip service to these terrible crimes against humanity and does nothing to help stop the murders and terror. Isn’t it odd that the Armenian government can send agents all over the world seeking handouts but can’t help stop terror attacks by Armenians? Why is this?

The reader will want to note that all of the Armenian hate crimes that took place in the United States were in regions where there are large concentrations where Armenian-Americans live. Why have these ethnic communities remained silent about these terrorist attacks that have taken place near them? Why does the U.S. government give this tiny state billions of dollars in foreign aid when such attacks have been made on American soil by Armenian terrorists?

Why do American church groups pump millions of dollars into so-called "Christian humanitarian relief" when the Church and State of Armenia are silent and do nothing to stop these outrages of terror around the world?

On May 28, 1919, Armenians observed their first anniversary as a state of sorts. "Conditions were far from stable; food shortages, lawlessness, and deep internal fissures still racked the land. Progress toward fusing the two halves of the Armenian people was slow and the initial results were disappointing» (3).

Hovannissian writes: "It seemed incongruous at the very least, that Armenia should have reemerged as a nation state, not in the great central plateau of historic Armenia, the focal point of the emancipatory struggle, but in a peripheral province bearing the stamp of things Russian. To the half million Turkish Armenians in the Caucasus, the government and capital of liberated Armenia should be located in Karin (Erzurum), Van, or even a major center in Cilicia, but certainly not in Erevan. With mounting impatience they awaited the opportunity to turn homeward, to lands extending to the western horizon» (P 450).

The Armenians are still waiting. With justice plus five hundred to eight hundred years of history on the side of the Turks – Armenia will never obtain the lands it covets nor will it ever get a free ride to take the lands by force of arms.

During the official Armenian celebration of their first anniversary, Avetis Aharonian, the delegation president, in a speech stated: "The Armenian people had defied misery and death to rough-hew a republic on a small bit off the mother soil. Russian Armenia, the little brother, had taken that step and now had come forward to embrace the great sister, Turkish Armenia». Hovannissian goes on to quote Ahoronian: “Glory to the departed heroes, the Vahagns of our race” (P 463)

Hovannissian, in a footnote at the bottom of the page, explains that "Vahagn was the pre-Christian Armenian sun god, the god of courage and of war, the dragon slayer, and the progeny of heaven, earth, and the sea who had issued forth from fire. Although related to other early Indo-European deities, Vahagn has been looked upon as the all-Armenian god and personification of Armenian ideals” (P 463)

It is clear why, even though Armenia calls itself the first Christian nation in history, it doesn’t follow the teachings of Jesus. Armenians adopted Christianity for no other reason than to cover all the bases and worship all gods. Perhaps American Christians would not be so eager to open their checkbooks to Armenia if they knew this tiny state boasted of worshiping a pagan god in addition to Jesus Christ. Many Armenians today name their children after their god, Vahagn.

On May 28, 1919, the self-appointed government of Armenia proclaimed the state united. This act by the dictatorial government created a firestorm of objections. "Yet the Act of May 28, 1919, precipitated tumultuous repercussions. The proclamation that had been intended as an expression of unity actually aggravated the discord between Russian Armenia and Turkish Armenia and between Dashnakist and anti-Dashnakist leaders” (P 464)

A newspaper in Yerevan wrote of the controversy. Hovannissian writes that the newspaper declared that the principle of united Armenia was noble and most laudable but the manner in which it had been applied was intolerable. Only the legislature had the authority to pass on issues of such fundamental bearing and with such far-reaching implication. Furthermore, the cabinet in Yerevan had neither the right nor the mandate to vest itself with jurisdiction over all Armenia. Instead, a provisional government, to be formed in collaboration with the national bodies in Paris, should summon a constituent assembly to determine the lines of authority and responsibility. According to Zhoghovurd, any other alternative would prove unworkable insomuch as Russian Armenia and Turkish Armenia have existed under disparate political and economic circumstances and have passed through dissimilar cultural stages (P 466)

This government crisis brought the first parliamentary election in Armenian history to the people. "It enfranchised, without regard to sex, religion, or race, all adult citizens who registered, including the Turkish Armenian refugee-residents. The principle of general, equal, direct and proportional elections, with the entire country as a single electoral district was to be applied in selecting the eighty members of Parliament» (P 471).

Only recently had Armenia objected when Georgia would not allow non-citizens to vote. And now Armenia requires the same concept of its citizens. Here is another interesting fact: The eighty elected members of Parliament were to be all elected from one single electoral district that made up the entire country. Isn’t this an odd way to have an election? The cities would ensure few, if any, rural members were elected. In addition, this election system would open the doors for a dishonest election of all eighty members.

Because of the way the so-called election was to be conducted, most Armenian political groups refused to take part in it. In plain language – they knew the deck was stacked against them. Hovannissian observes: "It was regrettable that Dashnaksutiun had gained a near monopoly in Parliament, for the virtual absence of an effective legal opposition would be sorely felt and would narrow further the base of government” (P 474 - 475).

The original dictatorship rigged the election so it could continue in power – much the same way the Communists in Russia would control their elections. The outcome was known in advance and the power of dictatorship was ensured to continue in Armenia – at least until the Communists came a few months later, made a deal with the Armenian government, and took over without having to fire a shot.