The Pendulum Swings Again: the Desecration of Hagia Sophia

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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 6^th 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.

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