The political changes brought by the Treaty of Sevres in 1920 marked the emergence of a Turkish nationalism based on the idea of a shared language: whoever could speak Turkish, was considered as a Turkish citizen, non-Muslim minorities included. Soon after, in 1923 the Treaty of Lausanne recognized the same civil and political rights to all Turkish citizens without making any religious distinction (Bulut 2017). This included freedom of language in religious practices such as the mass. As a result, the Greek Orthodox Patriarchate of Istanbul maintained Greek as official liturgical language. The Orthodox-Christians of Turkey retained their relations with their fellow believers abroad, thus preserving the trans-national character of their religious community. Concerning the latter, as stated by Myhill (2006) and Arslan (1995), there was little consensus around the use of Turkish as the official worship language of the Autocephalous Turkish Orthodox Patriarchate among the Orthodox-Christians of Turkey. This suggests the role played by a sacred language in shaping the spiritual communion and the cultural identity of a religious community. Linguistical debates concerning the use of Turkish as official language of the Autocephalous Orthodox Patriarchate were held on Anadolu’da Ortodoksluk Sadası (The voice of Orthodoxy in Anatolia), Turkish (Vatan, Hakimiyet-i Milliye, Tanin) and English (Times) newspapers between 1922-1924. Through an analysis of this debate, the aim of this research is to outline the socio-linguistical aspects of the liturgical language identified by Crystal (1964) and their role defining the cultural, political and spiritual identity of the Orthodox Christian religious community.