Syrian city lays foundation for replica of Hagia Sophia cathedral

By News Desk -2020-09-06

BEIRUT, LEBANON (1:45 P.M.) – The city of Al-Sqaylabiyeh in western Hama witnessed the foundation of the stone laying ceremony for the symbolic Hagia Sophia Church, which will be a replica of the mother cathedral of Hagia Sophia in Turkey.

The ceremony was held the presence of Syrian and Russian officials, in addition to religious figures from the people of the region.

It was written on the foundation stone of the symbolic church:

During the reign of President Bashar Hafez Al-Assad, President of the Syrian Arab Republic, the blessing of the Bishop of Hama and its subordinates Nikolaos Ba’albaki and the blessing of the Russian Federation represented by the commander of the Russian forces operating in the Syrian Arab Republic, General Alexander Yuryevich Chaiko, laying the foundation stone of the Hagia Sophia Church, introduction From Nabel Shafiq Al-Abdullah, on the authority of the martyrs of Sqaylabiyeh, Syria, and its allies, and a tribute to the Great Hagia Sophia.

This step was supported and blessed by the Orthodox Christian religious leaders in both Syria and Russia, and they considered it a step of solidarity with the mother Church of Hagia Sophia, and an assurance that the Turkish President will not be able to obliterate the features of this global impact on the list of UNESCO, which played a central role in Christian history over the course of 1500 years old.

Last July, in a move that sparked international religious and political criticism, the Supreme Administrative Court in Turkey annulled the government decree issued by the modern Turkish state in 1934 to convert Hagia Sophia from a mosque to a museum, based on what was described by historical documents confirming the purchase by Sultan Mehmed the Conqueror of the Hagia Sophia building before it was converted into a mosque.

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The Pendulum Swings Again: the Desecration of Hagia Sophia

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The Pendulum Swings Again: the Desecration of Hagia Sophia ...

Stephen Karganovic

July 18, 2020

The Turkish President should have consulted the prophecies of St. Paisius of the Holy Mountain rather than whatever kitaps he was reading before embarking on his risky provocation. In plain Greek, several decades ago St. Paisius was educating Turkish leaders about the sequence of events that the reconversion of Hagia Sophia would set in motion: “When the cathedral of Hagia Sophia is turned into a mosque, Turkey will disintegrate”. He also added reassuringly, for the benefit of his audience, that “I will not see that happen, but you will.” The saint left us for better pastures in 1994. As a footnote to his vision, he also noted that in the ensuing turmoil Constantinople would remain under Russian control for some time before again being returned to Greece. When and if that happens, it does not exactly sound from the tenor of his prophesy that it will revert to just being a museum.

If Mr Erdogan was so keen on tinkering with the status of this major Orthodox holy place, instead of pursuing short-sighted electoral advantage in a state presumably without a future, he should have done better had he chosen – as Americans are fond of saying –to be on the right side of history. He could have done that simply by returning the temple to the religious community which erected it and to which it rightfully belongs.

But, of course, it would be fatuous to expect from a mere politician with declining ratings a gesture of such dazzling magnanimity.

Hagia Sophia was built and consecrated as an Orthodox place of worship in the 6th century by the Eastern Roman Emperor Justinian I. It is a structure of great architectural beauty and even greater symbolic value for world Orthodoxy, as its prime cathedral. Upon the conquest of Constantinople and demise of the Byzantine empire in 1453, it was turned into a mosque by the commander of the conquering army, sultan Mehmed II, and functioned in that capacity until 1934, when the reformist President of the Turkish Republic, Kemal Ataturk, made it a museum. The magnificent structure is under the protection of UNESCO (for whatever that is worth) and is the most visited historical site in Turkey.

What is the significance of the second forced reconversion of the Orthodox cathedral of Hagia Sophia into a mosque? It has to do entirely with internal Turkish politics. It is part of a larger design of the current rulers to reconfigure Turkey back from a secular republic to a resurgent neo-Ottoman state, reinforced with a strong religious identity. Given that the local economy is in poor shape and that the government’s foreign policy initiatives have been generally unsuccessful across the board, descending to religious demagoguery is a more or less natural and predictable recourse. For Orthodox Christians and, hopefully, civilized people of all backgrounds this crude reassertion of the right of conquest, targeting not material goods suitable for pillage, but the spiritual patrimony of one of the great world religious traditions, is nothing short of an act which constitutes the fusion of vandalism and blasphemy.

Of course, it could also be said with some justice, this issue is larger than Erdogan and will outlive him. It is clothed in the garb of a regular court order invalidating Ataturk’s earlier decree, and it was confirmed by a cabinet decision after a meeting lasting all of 17 minutes. As far as provocations go, it could also be argued that in terms of bellicosity it is far less dangerous than shooting down a Russian fighter jet in Syria. Also, as worldly logic might have it, the Hagia Sophia ceased to function as a consecrated church and has not served as consecrated Orthodox Cathedral for more than 550 years. Even before the Ottomans arrived it was ransacked and desecrated during the Western Fourth Crusade, and was then turned into a Roman Catholic cathedral during the Latin occupation of the city. Its history has been long and harsh. A friend of mine has argued that “frankly at least as a mosque it will serve as place of worship and fulfil a spiritual and religious function and not be a tourist attraction, which is a greater desecration, literally speaking.”

“Buildings are buildings,” he has asserted, “they are monuments to faith but no substitute for living faith or a living church which is the Body of Christ. [In the large sense, he does have a point there.] This will only happen when Hagia Sophia is reconsecrated, Orthodox Liturgy is held, the sacred mysteries enacted, and of course when the Eucharist is served once again.”

All these, arguably, are good points. But they miss the emotions this symbolically charged act (going to its core, beyond short-term and short-sighted electoral consideration) evokes among the Balkan Orthodox who still have vivid collective memories of Ottomanism (never mind its neo- variety that is being reinvented today). Nor do they fully take into account the emotions of the Russian Orthodox believers whose faith goes back, in a direct historical line, to that very spot in Constantinople where Vladimir’s bedazzled emissaries, while observing the religious services and magnificent decorations, wondered whether they were on earth or in heaven.

So besides the purely practical and realpolitik aspects to this, there is also a much deeper dimension that challenges Orthodoxy to its core. Its chief representative in Constantinople, the “Ecumenical Patriarch” with a plethora of impressive titles but hardly any flock, a man who few would be so naïve as to regard as a designated vessel of the Holy Spirit, but who certainly is an agent and close collaborator of Western intelligence services to whom he owes his precarious position in an increasingly hostile environment, has been resoundingly silent. Shockingly, Patriarch Bartholomew has been hiding in his Fanar rabbit hole while controversy over what should be his main cathedral has been raging all around him. He is more concerned, one imagines, about avoiding a potential indictment for involvement in the Turkish coup attempt several years ago than in reclaiming the jewel of his ecclesiastical heritage or at least protesting for the record its renewed desecration. The setting up of a false and heretical “church” in the Ukraine under his patronage was apparently a matter he thought more pressing and deserving of his public attention that an outrage to his communion being perpetrated literally in his back yard.

Clash of civilizations, revisited

Clash of civilizations, revisited

July 17, 2020

By Pepe Escobar – republished from Asia Times by permission of author

Late afternoon in May 29, 1453, Sultan Mehmet, the third son of Murad, born of a slave-girl – probably Christian – in the harem, fluent in Turkish, Arabic, Greek, Latin, Persian and Hebrew, followed by his top ministers, his imams and his bodyguard of Janissaries, rides slowly towards the Great Church of St Sophia in Constantinople.

It’s unlikely that Sultan Mehmet would be sparing a thought for Emperor Justinian, the last of quite a breed: a true Roman Emperor in the throne of Byzantium, a speaker of “barbarous” Greek (he was born in Macedonia) but with a Latin mind.

Much like Sultan Mehmet, Justinian was quite the geopolitician. Byzantium trade was geared towards Cathay and the Indies: silk, spices, precious stones. Yet Persia controlled all the caravan routes on the Ancient Silk Road. The sea route was also a problem; all cargo had to depart from the Persian Gulf.

So Justinian had to bypass Persia.

He came up with a two-pronged strategy: a new northern route via Crimea and the Caucasus, and a new southern route via the Red Sea, bypassing the Persian Gulf.

The first was a relative success; the second a mess. But Justinian finally got his break when a bunch of Orthodox monks offered him to bring back from Asia some precious few silkworm eggs. Soon there were factories not only in Constantinople but in Antioch, Tyre and Beirut. The imperial silk industry – a state monopoly, of course – was up and running.

A fantastic mosaic in Ravenna from the year 546 depicts a Justinian much younger than 64, his age at the time. He was a prodigy of energy – and embellished Constantinople non-stop. The apex was the Church of St. Sophia – the largest building in the world for centuries.

So here we have Sultan Mehmet silently proceeding with his slow ride all the way to the central bronze doors of St Sophia.

He dismounts and picks up a handful of dust and in a gesture of humility, sprinkles it over his turban.

Then he enters the Great Church. He walks towards the altar.

A barely perceptible command leads his top imam to escalate the pulpit and proclaim in the name of Allah, the All Merciful and Compassionate, there is no God but God and Muhammad is his Prophet.

The Sultan then touches the ground with his turbaned head – in a silent prayer. St Sophia was now a mosque.

Sultan Mehmet leaves the mosque and crosses the square to the old Palace of the Emperors, in ruins, founded by Constantine The Great 11 and ½ centuries before. He slowly wanders the ancient halls, his fine velvet slippers brushing the dust from the fabulous pebbled floor mosaics.

Then he murmurs two verses of a Persian poet:

“As the spider weaves the curtain over the palace of the Roman Caesars

The owl sings the time of the house of Afrasiab”

The Byzantine empire, founded by Constantine The Great on Monday, May 11, 330, was over on a Tuesday, May 29, 1453.

Sultan Mehmet is now the Lord of Constantinople and the Lord of the Ottoman Empire. He’s only 21 years old.

Back to the Magic Mountain

Last week, Turkish President Recep Tayyip Erdogan re-christened Hagia Sophia from a museum back into a mosque. He may have done it because his popularity is waning; his proxy wars are a disaster; his AKP party is shattered; and the economy is bleeding badly.

But what’s striking is that right at the beginning of his official televised speech, Erdogan quoted exactly the same verses by the Persian poet murmured by Sultan Mehmet in that fateful afternoon in 1453.

Erdogan’s latest move – which is part of his perennial master plan to claim leadership of global Islam over the decrepit House of Saud – was widely interpreted in myriad latitudes as yet another instance of clash of civilizations: not only Orthodox Christianity vs. Islam but once again East vs. West.

That reminded me of another East vs. West recent derivation: a revival of the Settembrini vs. Naphta debate in Thomas Mann’s The Magic Mountain, promoted by a Dutch think tank, the Nexus Institute, which aims to “keep the spirit of European humanism alive”. The debate pitted Aleksander Dugin against Bernard-Henri Levy (widely known in France as BHL). The full transcript of the debate is here.

Dugin is a leading Eurasianist and the conceptualizer of the – largely banned in the West – Fourth Political Theory . As a philosopher and political theorist, Dugin is cartoonishly demonized across the West as “Putin’s brain”, a closet fascist and “the most dangerous philosopher in the world”.

BHL, hailed as “one of the West’s leading intellectuals”, is a vain poseur who emerged as a “nouveau philosophe” in the mid-1970s and ritually regurgitates the usual Atlanticist mantras enveloped in flowery quotes. He managed, among other feats, to write a book about Pakistan without knowing anything whatsoever about Pakistan, as I thrashed it on Asia Times back in 2002.

Here are a few interesting talking points throughout the debate.

Dugin stresses the end of Western hegemony and global liberalism. He asks BHL, directly, how, “interestingly, in your book, you define the American empire or the global liberal system as a system of nihilism, based on nothing.” Dugin does define himself as a nihilist “in the sense that I refuse the universality of modern Western values (…) I just challenge that the only way to interpret democracy is as the rule of minorities against the majority, that the only way to interpret freedom is as individual freedom, and that the only way to interpret human rights is by projecting a modern, Western, individualistic version of what it means to be human on other cultures.”

BHL, which seems not to have read his own, dreary, book – this is something Dugin told me in person last year in Beirut, after the debate – prefers to resort to proverbial, infantile Putin bashing, picked up over and over again, stressing “there is a bad, dark wind of nihilism in its proper sense, which is a Nazi and a fascist sense, which is blowing in the great Russia.”

Later on in the debate, BHL adds, “I really believe that there is a link between, on the one side, your and Huntington’s way of thinking; and, on the other side, the occupation of Crimea, the 30,000 deaths in Ukraine and the war in Syria with its bloodbath, tragic and horrible.”

On racism, Dugin is adamant: he does not defend it. For him, “Racism is an Anglo-Saxon liberal construction based on a hierarchy between peoples. I think this is criminal.” Then he defines “a new Manichean division, a new racism. Those who are in favor of Western values, they are good. Everybody who challenges that, in the Islamic tradition, in the Russian tradition, in the Chinese tradition, in the Indian tradition, everywhere, they are populists, and they are classified as fascism. I think that is a new kind of racism.”

BHL prefers to concentrate on “the civilization of human rights, freedom, individual dignity, and so on. This deserves to be universalized. This should be conceived, except if you are a racist, as profitable for the entire humanity.” And then it’s Anti-Semitism all over again: “All the men who you quoted and from whom you draw your inspiration – Spengler, Heidegger, who is also a great philosopher of course, and others – are contaminated, corrupted, infected by this plague which is antisemitism. And alas – you too.”

In Paris circles, the joke is that the only thing BHL cares about is the promotion of BHL. And everyone who does not agree with one of the “leading Western intellectuals” is Anti-Semitic.

BHL insists he’s interested in building bridges. But it’s Dugin who frames the real heart of the matter: “When we try to build bridges too early, without knowing the structure of the Other – the problem is the Other. The West doesn’t understand the Other as something positive. It is all the same, and we immediately try to find bridges – they are illusions, and not bridges, because we are projecting ourselves. The Other is the same, the ideology of the same. We first need to understand otherness.”

BHL totally ignores Levi-Strauss. It’s Dugin who refers to Levi-Strauss when talking about The Other, describing him as one of his teachers:

“This anthropological pluralism, I agree, is precisely the American and French tradition. But it is not reflected in politics, or it is reflected in a very perverted way. So I think there is a big contradiction between this anthropological thought in American universities and French universities, and a kind of very aggressive colonial neo-imperialist form to promote American interests on the world scale with weapons.”

BHL is left with – what else – Putin demonization: “The real imperialism, the real one who is interfering and sowing disorder and interfering in the affairs of others, alas, is Putin. And I need not speak of America, where it is now proved that there has been a huge, crude, and evident Russian intervention in the electoral process of the last election.” BHL, who does not even qualify as a neophyte in geopolitics, is oblivious to the absolute debunking of Russiagate.

BHL is adamant “there is today a real clash of civilizations. But not the one you mention in your books, between the north and the east and the west and the south and all of that; there is a clash of civilizations all over the planet between those who believe in human rights, in liberty, in the right for a body not to be tortured and martyred, and those who are happy with illiberalism and the revival of authoritarianism and slavery.”

Dugin’s challenge for years has been to try to conceptualize what may come next, after the failure of Marxism, fascism and liberal democracy. As much as he thinks Eurasian, he’s inclusive – incorporating “Euro” with “Asia”. BHL for his part simplistically reduces every “evil” to “illiberalism”, where Russia, China, Iran and Turkey – no nuances – are thrown in the same dustbin alongside the vacuous and actually murderous House of Saud.

Mao returns

Now let’s attempt a light-hearted ending to our mini-triptych on the clash of civilizations. Inevitably, that has to do with the ongoing US-China Hybrid War.

Around two years ago, the following dialogue was a smash hit on Chinese Weibo. The Great Helmsman Mao Zedong – or his ghost – was back in town, and he wanted to know about everything that was goin’ on. Call it a – revisionist? – realpolitik version of the clash of civilizations.

Mao: “Can the people eat their fill?”

Answer: “There’s so much to eat they’re dieting.”

Mao: “Are there still any capitalists?”

Answer: “They’re all doing business overseas now!”

Mao: “Do we produce more steel than England?”

Answer: “Tangshan alone produces more than America.”

Mao: “Did we beat social imperialism (as in the former USSR)?”

Answer: “They dissolved it themselves!”

Mao: “Did we smash imperialism?”

Answer: “We’re the imperialists now!”

Mao: “And what about my Cultural Revolution?”

Answer: “It’s in America now!”

مِن محمّد الثّاني إِلى أردوغان: أُصوليّةٌ مُتجدّدةٌ

الثلاثاء ١٤ تموز ٢٠٢٠   

رزق الله الحلو 

خاص النشرة

مِن محمّد الثّاني إِلى أردوغان: أُصوليّةٌ مُتجدّدةٌ

لم يُظهر الرّئيس التّركيّ رجب طيّب أَردوغان، في ملفّ تحويل متحف “​آيا صوفيا​” التّرائيّ العالميّ إلى مسجدٍ، تبدأ الصّلوات فيه بتاريخ 23 تمّوز الجاري، “نموذجًا مثاليًّا للحاكم المُسلم”! في وقتٍ نجد أَنّ ما تنعم به ​تركيا​ اليوم، من تقدّمٍ نسبيٍّ وازدهارٍ، إِنّما الفضل فيه يعود إِلى مصطفى كمال أَتاتورك، أَي إِلى النّظام العلمانيّ فكرًا وفلسفةً وسياسةً.وأَردوغان المُنتمي إِلى “حزب العدالة والتّنمية”، يميل بوجدانه ويتطلَّع إِلى إِعادة الحُكم الدّينيّ سواءً عن طريق العودة إِلى نظام الأَجداد (الخلافة العُثمانيّة) أَو عن طريق إِحياء النّزعة الدّينيّة في المجتمع التّركيّ، لتكون بعد ذلك عاملاً مُساعدًا له في ترويض الشّعب وتشريع ديكتاتوريّته، ليُصبح أَكثر جُرأة ويحقِّق أَهدافه وأطماعه التّوسّعيّة شيئًا فشيئًا…

كما وأَنّ حسابات أَردوغان الدّاخليّة، ورهانه في هذا المجال على شعبٍ سيَسْكر بجُنوح رئيسه نحو الأُصوليّة ليس في محلّه، إِذ إِنّ الشّعب التّركيّ قد رضع وتشرّب مفاهيم الحريّة والعلمانيّة كما وأَنّ ثقافة ​الإنسان​ التّركيّ، وأُسلوب حياته وسيكولوجيّته وبُعده السّوسيولوجيّ… أَقرب إِلى الشّعوب الأُوروبيّة منه إِلى الشّعوب العربيّة…

حتّى أَنّ تاريخ العرب والمسلمين عابقٌ بقيم التّسامح والتّعايش مع غير المسلمين، كما وأَنّ ​المسيح​يّين حصلوا على وظائف عُليا في الدّولتين الأُمويّة والعبّاسيّة!. وأَكثر ما يُخشى، أَن يكون حنين أَردوغان إِلى حقبةٍ إِجراميّةٍ لا خير فيها للعرب ولا للمُسلمين، بل إِنّها كانت سببًا في عُزلة العرب، وتخلُّفهم على مدى قرونٍ من الزّمن… في ظلّ حقبةٍ كانت سببًا في تشويه الصّورة الحقيقيّة للإِسلام، من خلال رسم الدّين في صورةٍ دمويّةٍ وعُنصريّةٍ دينيّةٍ وعرقيّةٍ، لم توفّر العرب ولا المسيحيّين، إذ نفّذ العثمانيّون جرائم في حقّ العرب، لا لشيءٍ سوى أَنّهم عرب، كما وأَنّ ما ارتكبوه من إِبادة جماعيّةٍ في حقّ الأَرمن لا لشيءٍ سوى أَنّهم مسيحيُّون!.

والخُطوة الأَردوغانيّة المُتطرِّفة الأَخيرة الّتي تم فيها تحويل متحف آيا صوفيا إِلى مسجدٍ؛ أَثبتت بما لا يدع مجالاً للشّكّ أَنّ النّظام التُّركيّ بدأَ يقترب مِن أُسلوب الميليشيات التّكفيريّة، ويكاد يتلاشى الفرق بينه وبين الجماعات الإرهابيّة كـ “داعش” و”​القاعدة​”.

وهذهِ الخطوة تُهين كُلّ مَن يحترم حُريّة الأَديان ومشاعر أَتباع كُلّ دينٍ، وإذا ما سُمح ل​أردوغان​ بالمضيّ في خطته الممنهجة، فلن نُشاهد في تركيا أَيّ ​كنيسة​ٍ، إذ إنّه وَفقًا للـ “عُثمانيّة ​الجديدة​”، لا مكان لأَي دينٍ آخر في تركيا سوى الإِسلام. فما هو مُتحف “آيا صوفيا”، الّذي هو في الأَساس كنيسةً؟.


كنيسة آيا صوفيا


كنيسة “آيا صوفيا” التّاريخيّة الّتي ينوي أَردوغان تحويلها مُجدّدًا إِلى مسجدٍ مكثت تحت الاحتلال التّركيّ 677 عامًا، بعدما كانت بُنيت في العام 537 على يد إِمبراطور بيزنطيا جوستنيان الأَوّل، وقد اختير موقع بنائها على تلّةٍ في وسط العاصمة الإِمبراطوريّة المُطلّة على ​مضيق البوسفور​، آخر بقعة أَوروبيّة مقابل المشرق المسيحيّ آنذاك، المُمتد من مصر حتّى ​سوريا​ و​لبنان​ وجبال الأَناضول وكيبدوكيا وأَرمينيا. وبعد إِنجازها، اعتُبرت تحفةً ومُعجزةً معماريّةً في القرن الخامس لا مثيل لها لا شرقًا ولا غربًا سوى الإِهرامات المصريّة، وأَبهرت الجميع ببنائها الضّخم وصحن قبتها وقاعة هيكلها الشّاسع المُتّسع لآلاف المُصلّين وهندستها الفريدة… وقد استمرّت تلك الكنيسة في خدمة المؤمنين من المسيحيّين لأَكثر من أَلف عامٍ، شهد فيها جرن العماد على بركة آلاف الأَطفال وجدرانها سمعت طلبات الفُقراء والمرضى والمحتاجين.

وفي يومٍ أَسود من العام 1453، وصلت طلائع جُنود السُّلطان التُّركيّ محمّد الثّاني إِلى المدينة، وقد عقد النّيّة على احتلالها، بعد ما فشل أَجداده في تلك المهمّة لمئات الأَعوام، كما فشل قبله الخليفة الأُمويّ معاوية في القرن السّابع، حين بقيت الكنيسة عصيّةً على المُحتلّين.

ووعد السّلطان جنوده بأَن تكون المدينة –إِذا دخلوها– مُلكًا لهم لثلاثة أَيّام، وأَنّ نساءها بكُلّ أَعمارهم في الدّاخل هديّة لهم كجواري لتشجيعهم على القتال. وهكذا، حاصر الأَتراك المدينة المُنهكة لفترة 52 يومًا، إِلى أَن دخلوها في ٢٩ أَيّار بعد اختراق جُدرانها، وبدأت مذبحة كبرى وعمليّة اغتصابٍ هي الأَكبر في التّاريخ. وقُطعت رؤوس عشرات آلاف الرّجال البالغين أَمام نسائهم، لحظاتٍ بعد ما شهدوا اغتصاب بناتهم. واستمرّ سماع صراخ تلك الفتيات طوال اللّيل المليء ب​الحرائق​ ورائحة الموت والدّماء، حيث تناوب الجنود على انتزاع الفتيات الصّغيرات من أَيدي رفاقهم واغتصابهنّ مع أُمهاتهنّ.

وأَمّا الكنيسة الّتي اختبأ فيها وفي ساحاتها وأَقبيتها أَكثر من خمسة آلاف مُصلّ خوفًا، اقتحمها جنود السّلطان وكتيبته الخاصّة، وتوجّهوا فورًا إِلى المذبح، وأُخد البطريرك جانبًا مع كبار الأَساقفة والكهنة، وقُطعت رؤُوسهم في الدّاخل. وأَما الرّجال فسيقوا إِلى الخارج وقُتلوا واحدًا تلو الآخر أَمام عائلاتهم، وجُمع الأَطفال الذذكور وجرى تكبيل أَرجلهم بالسّلاسل تمهيدا لبيعهم كعبيد، لتبدأ لاحقًا حفلة اغتصابٍ جديدةٍ للنّساء والفتيات انتهت بتكبيلهنّ تمهيدًا لإِهدائهنّ إِلى القصور والبيع في الأَسواق البعيدة.

وقيل يومها إِنّ أَصوات العويل خرقت قناة البوسفور إِلى الجهة الأُخرى: أَطفالٌ فُصلوا عن والداتهم وسيقوا بعيدًا والحديد في أَعناقهم… كما وكُسّرت أَبواب الكنيسة البرونزيّة وأُخرجت ذخائر القدّيسين وأُحرقت خارجًا مع الأَيقونات النّادرة، ونُهب ذهب “الايكونستاس الكبير”. ولم تنتهِ المذبحة إِلاّ بوصول السُّلطان إِلى السّاحة حيث عاين المبنى الّذي راقبه مع أَبيه مِن بعيدٍ لسنواتٍ طامعًا فيه!. وقد أَعلن فورًا نيّته بتحويله إِلى مسجدٍ عاقدًا العزم على الصّلاة فيه بعد أَسابيع…


التّاريخ يُعيد نفسه


لقد أَزمع أَردوغان على الالتزام بكتاب محمّد الثّاني على حساب الكُتُب السّماويّة، وإِذا كان الثّاني غسل الدّماء عن الرُّخام الأَبيض لأَرضيّة الكنيسة وبدأ بطمس الفُسيفساء على جُدران الكنيسة، حيث أُخفيت ​العذراء​ من فوق المذبح وأَيقونة المسيح الذّهبيّة من أَعلى مدخل الكنيسة، وطُلست الجدران بالكلس لإِخفاء المعالم المسيحيّة… فإِنّ أَردوغان تعهّد بعد 567 عامًا، باستكمال طمس الحضارة الإِنسانيّة، مستهدفًا بذلك أوّل ما استهدف، وثيقة الأخوّة الإنسانيّة الّتي وقّعها في أَبوظبي السّنة الماضية، قداسة ​البابا فرنسيس​ وشيخ الأَزهر أَحمد الطيّب. وإِذا كان كِلْس محمّد الثّاني يذوب مع الوقت، لتظهر مُجدّدًا المعالم المسيحيّة على الفُسيفساء، فإِنّ لأَردوغان أُسلوبه الخاصّ في عصر التّكنولوجيا المُتطوِّرة، والسّياسات الدّوليّة الإِنزوائيّة–الإنعزاليّة لا بل التّحريضيّة التّكفيريّة، ليمحو الحضارة الإِنسانيّة على طريقته!. وللحديث صلة…

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