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Chaldean Catholic Church

The Chaldean Catholic Church (Classical Syriac: ܥܕܬܐ ܟܠܕܝܬܐ ܩܬܘܠܝܩܝܬܐ, ʿēdtā kalḏāytā qāthōlīqāytā; Arabic: الكنيسة الكلدانية al-Kanīsa al-kaldāniyya; Latin: Ecclesia Chaldaeorum Catholica, lit.'Catholic Church of the Chaldeans') is an Eastern Catholic particular church (sui juris) in full communion with the Holy See and the rest of the Catholic Church, and is headed by the Chaldean Patriarchate. Employing in its liturgy the East Syriac Rite in the Syriac dialect of the Aramaic language, it is part of Syriac Christianity. Headquartered in the Cathedral of Our Lady of Sorrows, Baghdad, Iraq, since 1950, it is headed by the Catholicos-Patriarch Louis Raphaël I Sako. In 2010, it had a membership of 490,371, of whom 310,235 (63.27%) lived in the Middle East (mainly in Iraq).[5]


Chaldean Catholic Church
Classical Syriac: ܥܕܬܐ ܟܠܕܝܬܐ ܩܬܘܠܝܩܝܬܐ
ClassificationEastern Catholic
OrientationSyriac Christianity (Eastern)
ScripturePeshitta[1]
TheologyCatholic theology
GovernanceHoly Synod of the Chaldean Church[2]
PopeFrancis
PatriarchLouis Raphaël I Sako
RegionIraq, Iran, Turkey, Syria, Lebanon with diaspora
LanguageLiturgical: Syriac[3]
LiturgyEast Syriac Rite
HeadquartersCathedral of Mary Mother of Sorrows, Baghdad, Iraq
FounderTraces ultimate origins to Thomas the Apostle and the Apostolic Era through Addai and Mari
Origin1552
SeparationsAssyrian Church of the East (1692)
Members616,639 (2018)[4]
Other name(s)Chaldean Patriarchate
Official websitewww.saint-adday.com
Rabban Hormizd Monastery, in the mountains northeast of Alqosh, the historically most significant monastery of the Chaldean Catholic Church.

The United States Commission on International Religious Freedom reports that, according to the Iraqi Christian Foundation, an agency of the Chaldean Catholic Church, approximately 80% of Iraqi Christians are of that church.[6] In its own 2018 Report on Religious Freedom, the United States Department of State put the Chaldean Catholics at approximately 67% of the Christians in Iraq.[7] The 2019 Country Guidance on Iraq of the European Union Agency for Asylum gives the same information as the United States Department of State.[8]

Origin

The Chaldean Catholic Church arose following a schism within the Church of the East. In 1552, the established "Eliya line" of patriarchs was opposed by a rival patriarch, Sulaqa, who initiated what is called the "Shimun line". He, and his early successors, entered into communion with the Catholic Church, but in the course of over a century loosened their link with Rome and under Shimun XIII Dinkha, openly renounced it in 1672, by adopting a profession of faith that contradicted that of Rome, while they maintained their independence from the "Eliya line". Leadership of those who wished to be in communion with Rome then passed to the Archbishop of Amid Joseph I, recognized as Catholic patriarch, first by the Turkish civil authorities (1677), and then by Rome itself (1681).[9][10][11][12]

A century and a half later, in 1830, Rome conferred headship of the Catholics on Yohannan Hormizd. A member of the "Eliya line" family: he opposed Eliya XII (1778–1804), the last of that line to be elected in the normal way as patriarch, was himself irregularly elected in 1780, as Sulaqa had been in 1552, and won over to communion with Rome most of the followers of the Eliya line. The "Shimun line" that in 1553 entered communion with Rome and broke it off in 1672, is now that of the church that in 1976 officially adopted the name "Assyrian Church of the East",[9][10][11][13] while a member of the "Eliya line" family is part of the series of patriarchs of the Chaldean Catholic Church.

The description "Chaldean"

For many centuries, from at least the time of Jerome (c. 347 – 420),[14] the term "Chaldean" was a misnomer that indicated the Biblical Aramaic language[15] and was still the normal name in the nineteenth century.[16][17][18] Only in 1445 did it begin to be used to mean Aramaic speakers in communion with the Catholic Church, on the basis of a decree of the Council of Florence,[19] which accepted the profession of faith that Timothy, metropolitan of the Aramaic speakers in Cyprus, made in Aramaic, and which decreed that "nobody shall in future dare to call [...] Chaldeans, Nestorians".[20][21][22]

Previously, when there were as yet no Catholic Aramaic speakers of Mesopotamian origin, the term "Chaldean" was applied with explicit reference to their "Nestorian" religion. Thus Jacques de Vitry wrote of them in 1220/1 that "they denied that Mary was the Mother of God and claimed that Christ existed in two persons. They consecrated leavened bread and used the 'Chaldean' (Syriac) language".[23] The decree of the Council of Florence was directed against use of "Chaldean" to signify "non-Catholic."

Outside of Catholic Church usage, the term "Chaldean" continued to apply to all associated with the Church of the East tradition, whether they were in communion with Rome or not. It indicated not race or nationality, but only language or religion. Throughout the 19th century, it continued to be used of East Syriac Christians, whether "Nestorian" or Catholic,[24][25][26][27][28] and this usage continued into the 20th century.[29] In 1852 George Percy Badger distinguished those whom he called Chaldeans from those whom he called Nestorians, but by religion alone, never by language, race or nationality.[30]

Patriarch Raphael I Bidawid of the Chaldean Catholic Church (1989–2003), who accepted the term Assyrian as descriptive of his nationality and ethnicity, commented: "When a portion of the Church of the East became Catholic in the 17th Century, the name given to the church was 'Chaldean' based on the Magi kings who were believed by some to have come from what once had been the land of the Chaldean, to Bethlehem. The name 'Chaldean' does not represent an ethnicity, just a church [...] We have to separate what is ethnicity and what is religion [...] I myself, my sect is Chaldean, but ethnically, I am Assyrian."[31] Earlier, he said: "Before I became a priest I was an Assyrian, before I became a bishop I was an Assyrian, I am an Assyrian today, tomorrow, forever, and I am proud of it."[32]

History

The Church of the East

The Chaldean Catholic Church traces its beginnings to the Church of the East, which was founded in the Parthian Empire. The Acts of the Apostles mentions Parthians as among those to whom the apostles preached on the day of Pentecost (Acts 2:9). Thomas the Apostle, Thaddeus of Edessa, and Bartholomew the Apostle are reputed to be its founders. One of the modern Churches that boast descent from it says it is "the Church in Babylon" spoken of in 1 Peter 5:13 and that he visited it.[33]

Under the rule of the Sasanian Empire, which overthrew the Parthians in 224, the Church of the East continued to develop its distinctive identity by use of the Syriac language and Syriac script. One "Persian" bishop was at the First Council of Nicaea (325).[34] There is no mention of Persian participation in the First Council of Constantinople (381), in which also the Western part of the Roman Empire was not involved.

The Council of Seleucia-Ctesiphon of 410, held in the Sasanian capital, recognized the city's bishop Isaac as Catholicos, with authority throughout the Church of the East. The persistent military conflicts between the Sasanians and the by then Christianized Roman Empire made the Persians suspect the Church of the East of sympathizing with the enemy. This in turn induced the Church of the East to distance itself increasingly from that in the Roman Empire. Although in a time of peace their 420 council explicitly accepted the decrees of some "western" councils, including that of Nicaea, in 424 they determined that thenceforth they would refer disciplinary or theological problems to no external power, especially not to any "western" bishop or council.[35][36]

The theological controversy that followed the Council of Ephesus in 431 was a turning point in the history of the Church of the East. The Council condemned as heretical the Christology of Nestorius, whose reluctance to accord the Virgin Mary the title Theotokos "God-bearer, Mother of God" was taken as evidence that he believed two separate persons (as opposed to two united natures) to be present within Christ. The Sasanian Emperor provided refuge for those who in the Nestorian schism rejected the decrees of the Council of Ephesus enforced in the Byzantine Empire.[37] In 484 he executed the pro-Roman Catholicos Babowai. Under the influence of Barsauma, Bishop of Nisibis, the Church of the East officially accepted as normative the teaching not of Nestorius himself, but of his teacher Theodore of Mopsuestia, whose writings the 553 Second Council of Constantinople condemned as Nestorian but some modern scholars view them as orthodox.[38] The position thus assigned to Theodore in the Church of the East was reinforced in several subsequent synods in spite of the opposing teaching of Henana of Adiabeme.[39]

After its split with the West and its adoption of a theology that some called Nestorianism, the Church of the East expanded rapidly in the medieval period due to missionary work. Between 500 and 1400, its geographical horizon extended well beyond its heartland in present-day northern Iraq, northeastern Syria, and southeastern Turkey, setting up communities throughout Central Asia and as far as China (as witnessed by the Xi'an Stele), a Tang dynasty tablet in Chinese script dating to 781 that documented 150 years of Christian history in China.[40] Their most lasting addition was of the Saint Thomas Christians of the Malabar Coast in India, where they had around 10 million followers.[41]

However, a decline had already set in at the time of Yahballaha III (1281–1317), when the Church of the East reached its greatest geographical extent, it had in south and central Iraq and in south, central and east Persia only four dioceses, where at the end of the ninth century it had at least 54,[42] and Yahballaha himself died at the hands of a Muslim mob.

Around 1400, the Turco-Mongol nomadic conqueror Timur arose out of the Eurasian Steppe to lead military campaigns all across Western, Southern and Central Asia, ultimately seizing much of the Muslim world after defeating the Mamluks of Egypt and Syria, the emerging Ottoman Empire, and the declining Delhi Sultanate. Timur's conquests devastated most Assyrian bishoprics and destroyed the 4000-year-old cultural and religious capital of Assur. After the destruction brought on by Timur, the massive and organized Church of the East structure was largely reduced to its region of origin, with the exception of the Saint Thomas Christians in India.

1552 schism

The Church of the East has seen many disputes about the position of Catholicos. A synod in 539 decided that neither of the two claimants, Elisha and Narsai, who had been elected by rival groups of bishops in 524, was legitimate.[43] Similar conflicts occurred between Barsauma and Acacius of Seleucia-Ctesiphon and between Hnanisho I and Yohannan the Leper. The 1552 conflict was not merely between two individuals but extended to two rival lines of patriarchs, like the 1964 schism between what are now called the Assyrian and the Ancient Church of the East.

 
Credentials of Abdisho IV Maron, Sulaqa's successor, to the Council of Trent in 1562

Dissent over the practice of hereditary succession to the Patriarchate, usually from uncle to nephew, led to the action in 1552 by a group of bishops from the northern regions of Amid and Salmas who elected as a rival Patriarch the abbot of Rabban Hormizd Monastery (which was the Patriarch's residence) Yohannan Sulaqa. "To strengthen the position of their candidate the bishops sent him to Rome to negotiate a new union".[44] By tradition, a patriarch could be ordained only by someone of archiepiscopal (metropolitan) rank, a rank to which only members of that one family were promoted. So Sulaqa travelled to Rome, where, presented as the new patriarch elect, he entered communion with the Catholic Church and was ordained by the Pope and recognized as patriarch.

The title or description under which he was recognized as patriarch is given variously as "Patriarch of Mosul in Eastern Syria";[45] "Patriarch of the Church of the Chaldeans of Mosul";[46] "Patriarch of the Chaldeans";[44][47][48] "Patriarch of Mosul";[49][50][51] or "Patriarch of the Eastern Assyrians", this last being the version given by Pietro Strozzi on the second-last unnumbered page before page 1 of his De Dogmatibus Chaldaeorum,[52] of which an English translation is given in Adrian Fortescue's Lesser Eastern Churches.[53][54] The "Eastern Assyrians", who, if not Catholic, were presumed to be Nestorians, were distinguished from the "Western Assyrians" (those west of the Tigris River), who were looked on as Jacobites.[55][56][57] It was as Patriarch of the "Eastern Assyrians" that Sulaqa's successor, Abdisho IV Maron, was accredited for participation in the Council of Trent.[58]

The names already in use (except that of "Nestorian") were thus applied to the existing church (not a new one) for which the request to consecrate its patriarch was made by emissaries who gave the impression that the patriarchal see was vacant.[50][48][59]

Shimun VIII Yohannan Sulaqa returned home in the same year and, unable to take possession of the traditional patriarchal seat near Alqosh, resided in Amid. Before being put to death at the instigation of the partisans of the Patriarch from whom he had broken away,[49] he ordained two metropolitans and three other bishops,[48][50] thus initiating a new ecclesiastical hierarchy under what is known as the "Shimun line" of patriarchs, who soon moved from Amid eastward, settling, after many intervening places, in the isolated village of Qudshanis under Persian rule.

Successive leaders of those in communion with Rome

Sulaqa's earliest successors entered into communion with the Catholic Church, but in the course of over a century, their link with Rome grew weak. The last to request and obtain formal papal recognition died in 1600. They adopted hereditary succession to the patriarchate, opposition to which had caused the 1552 schism. In 1672, Shimun XIII Dinkha formally broke communion with Rome, adopting a profession of faith that contradicted that of Rome, while he maintained his independence from the Alqosh-based "Eliya line" of patriarchs. The "Shimun line" eventually became the patriarchal line of what since 1976 is officially called the Assyrian Church of the East.[9][10][11][60]

Leadership of those who wished to be in communion with Rome then passed to Archbishop Joseph of Amid. In 1677 his leadership was recognized first by the Turkish civil authorities, and then in 1681 by Rome. (Until then, the authority of the Alqosh patriarch over Amid, which had been Sulaqa's residence but which his successors abandoned on having to move eastward into Safavid Iran, had been accepted by the Turkish authorities.)

All the (non-hereditary) successors in Amid of Joseph I, who in 1696 resigned for health reasons and lived on in Rome until 1707, took the name Joseph: Joseph II (1696–1713), Joseph III (1713–1757), Joseph IV (1757–1781). For that reason, they are known as the "Josephite line". Joseph IV presented his resignation in 1780 and it was accepted in 1781, after which he handed over the administration of the patriarchate to his nephew, not yet a bishop, and retired to Rome, where he lived until 1791.[61]

Appointment of the nephew as patriarch would look like acceptance of the principle of hereditary succession. Besides, the Alqosh "Eliya line" was drawing closer to Rome, and the pro-Catholic faction within its followers was becoming predominant. For various reasons, including the ecclesiastical as well as political turbulence in Europe after the French Revolution, Rome was long unable to choose between two rival claimants to headship of the Chaldean Catholics.

The 1672 adoption by the "Shimun line" of patriarchs of Nestorian doctrine had been followed in some areas by widespread adoption of the opposing Christology upheld in Rome. This occurred not only in the Amid-Mardin area for which by Turkish decree Joseph I was patriarch, but also in the city of Mosul, where by 1700 nearly all the East Syrians were Catholics.[62] The Rabban Hormizd Monastery, which was the seat of the "Eliya line" of patriarchs is 2 km from the village of Alqosh and about 45 km north of the city of Mosul.

In view of this situation, Patriarch Eliya XI wrote to the Pope in 1735, 1749 and 1756, asking for union. Then, in 1771, both he and his designated successor Ishoyabb made a profession of faith that Rome accepted, thus establishing communion in principle. When Eliya XI died in 1778, the metropolitans recognized as his successor Ishoyabb, who accordingly took the Eliya name (Eliya XII). To win support, Eliya made profession of the Catholic faith, but almost immediately renounced it and declared his support of the traditionalist (Nestorian) view.

Yohannan Hormizd, a member of the "Eliya line" family, opposed Eliya XII (1778–1804), the last of that line to be elected in the normal way as patriarch. In 1780 Yohannan was irregularly elected patriarch, as Sulaqa had been in 1552. He won over to communion with Rome most followers of the "Eliyya line". The Holy See did not recognize him as patriarch, but in 1791 appointed him archbishop of Amid and administrator of the Catholic patriarchate. The violent protests of Joseph IV's nephew, who was then in Rome, and suspicions raised by others about the sincerity of Yohannan's conversion prevented this being put into effect.[62]

In 1793 it was agreed that Yohannan should withdraw from Amid to Mosul, the metropolitan see that he already held, but that the post of patriarch would not be conferred on his rival, Joseph IV's nephew. In 1802 the latter was appointed metropolitan of Amid and administrator of the patriarchate, but not patriarch. Nonetheless, he became commonly known as Joseph V. He died in 1828. Yohannan's rival for the Alqosh title of patriarch had died in 1804, with his followers so reduced in number that they did not elect any successor for him, thus bringing the Alqosh or Eliya line to an end.[62]

Finally then, in 1830, a century and a half after the Holy See had conferred headship of the Chaldean Catholics on Joseph I of Amid, it granted recognition as Patriarch to Yohannan, whose (non-hereditary) patriarchal succession has since then lasted unbroken in the Chaldean Catholic Church.

Later history of the Chaldean Church

 
St. Joseph Chaldean Catholic Church, Tehran

In 1838, the Kurds of Soran attacked the Rabban Hormizd Monastery and Alqosh, apparently thinking the villagers were Yazidis responsible for the murder of a Kurdish chieftain, and killed over 300 Chaldean Catholics, including Gabriel Dambo, the refounder of the monastery, and other monks.[63]

In 1846, the Ottoman Empire, which had previously classified as Nestorians those who called themselves Chaldeans, granted them recognition as a distinct millet.[64][65]

The most famous patriarch of the Chaldean Church in the 19th century was Joseph VI Audo who is remembered also for his clashes with Pope Pius IX mainly about his attempts to extend the Chaldean jurisdiction over the Malabar Catholics. This was a period of expansion for the Chaldean Catholic Church.

The activity of the Turkish army and their Kurdish and Arab allies, partly in response to armed support for Russia in the territory of the Qochanis patriarchate, brought ruin also to the Chaldean dioceses of Amid, Siirt and Gazarta and the metropolitans Addai Scher of Siirt and Philippe-Jacques Abraham of Gazarta were killed in 1915).[66]

 
Faisal I of Iraq with Mar Yousef VI Emmanuel II Thomas, Patriarch 1900–1947, and the Chaldean bishops

In the 21st century, Father Ragheed Aziz Ganni, the pastor of the Chaldean Church of the Holy Spirit in Mosul, who graduated from the Pontifical University of Saint Thomas Aquinas, Angelicum in Rome in 2003 with a licentiate in ecumenical theology, was killed on 3 June 2007 in Mosul alongside the subdeacons Basman Yousef Daud, Wahid Hanna Isho, and Gassan Isam Bidawed, after he celebrated mass.[67][68] Ganni has since been declared a Servant of God.[69]

Chaldean Archbishop Paulos Faraj Rahho and three companions were abducted on 29 February 2008, in Mosul, and murdered a few days later.[70]

21st century: international diaspora

 
A historic church and community center built in Chaldean Town, an Assyrian diaspora neighborhood in Detroit

There are many Chaldeans in diaspora in the Western world, primarily in the American states of Michigan, Illinois and California.[71]

In 2006, the Eparchy of Oceania, with the title of 'St Thomas the Apostle of Sydney of the Chaldeans' was set up with jurisdiction including the Chaldean Catholic communities of Australia and New Zealand.[72] Its first Bishop, named by Pope Benedict XVI on 21 October 2006, was Archbishop Djibrail (Jibrail) Kassab, until this date, Archbishop of Bassorah in Iraq.[73]

There has been a large immigration to the United States particularly to West Bloomfield and Oakland County in Southeast Michigan.[74] Although the largest population resides in Southeast Michigan, there are populations in parts of California and Arizona as well, which all fall under the Eparchy of Saint Thomas the Apostle of Detroit. In addition, Canada in recent years has shown growing communities in provinces such as Ontario.

In 2008, Bawai Soro of the Assyrian Church of the East and 1,000 Assyrian families were received into full communion with the Chaldean Catholic Church.[75]

On Friday, June 10, 2011, Pope Benedict XVI erected a new Chaldean Catholic eparchy in Toronto, Ontario, Canada and named Archbishop Yohannan Zora, who has worked alongside four priests with Catholics in Toronto (the largest community of Chaldeans) for nearly 20 years and who was previously an ad hominem Archbishop (he will retain this rank as head of the eparchy) and the Archbishop of the Archdiocese (Archeparchy) of Ahvaz (since 1974). The new eparchy, or diocese, will be known as the Chaldean Catholic Eparchy of Mar Addai. There are 38,000 Chaldean Catholics in Canada. Archbishop Zora was born in Batnaya, Iraq, on March 15, 1939. He was ordained in 1962 and worked in Iraqi parishes before being transferred to Iran in 1969.[76]

The 2006 Australian census counted a total of 4,498 Chaldean Catholics in that country.[77]

Historic membership censuses

Despite the internal discords of the reigns of Yohannan Hormizd (1830–1838), Nicholas I Zaya (1839–1847) and Joseph VI Audo (1847–1878), the 19th century was a period of considerable growth for the Chaldean church, in which its territorial jurisdiction was extended, its hierarchy strengthened and its membership nearly doubled. In 1850, the Anglican missionary George Percy Badger recorded the population of the Chaldean Catholic Church as 2,743 Chaldean families, or just under 20,000 persons.[78]

Badger's figures cannot be squared with the figure of just over 4,000 Chaldean families recorded by Fulgence de Sainte Marie in 1796 nor with slightly later figures provided by Paulin Martin in 1867. Badger is known to have classified as Nestorian a considerable number of villages in the ʿAqra district which were Chaldean at this period, and he also failed to include several important Chaldean villages in other dioceses. His estimate is almost certainly far too low.[78]

Table 3: Population of the Chaldean Catholic Church, 1850
Diocese No. of Villages No. of Churches No. of Priests No. of Families Diocese No. of Villages No. of Churches No. of Priests No. of Families
Mosul 9 15 20 1,160 Seert 11 12 9 300
Baghdad 1 1 2 60 Gazarta 7 6 5 179
ʿAmadiya 16 14 8 466 Kirkuk 7 8 9 218
Amid 2 2 4 150 Salmas 1 2 3 150
Mardin 1 1 4 60 Total 55 61 64 2,743

Paulin Martin's statistical survey in 1867, after the creation of the dioceses of ʿAqra, Zakho, Basra and Sehna by Joseph Audo, recorded a total church membership of 70,268, more than three times higher than Badger's estimate. Most of the population figures in these statistics have been rounded up to the nearest thousand, and they may also have been exaggerated slightly, but the membership of the Chaldean Catholic Church at this period was certainly closer to 70,000 than to Badger's 20,000.[79]

Table 4: Population of the Chaldean Catholic Church, 1867
Diocese No. of Villages No. of Priests No. of Believers Diocese No. of Villages No. of Churches No. of Believers
Mosul 9 40 23,030 Mardin 2 2 1,000
ʿAqra 19 17 2,718 Seert 35 20 11,000
ʿAmadiya 26 10 6,020 Salmas 20 10 8,000
Basra 1,500 Sehna 22 1 1,000
Amid 2 6 2,000 Zakho 15 3,000
Gazarta 20 15 7,000 Kirkuk 10 10 4,000
Total 160 131 70,268

A statistical survey of the Chaldean Catholic Church made in 1896 by J. B. Chabot included, for the first time, details of several patriarchal vicariates established in the second half of the 19th century for the small Chaldean communities in Adana, Aleppo, Beirut, Cairo, Damascus, Edessa, Kermanshah and Teheran; for the mission stations established in the 1890s in several towns and villages in the Qudshanis patriarchate; and for the newly created Chaldean diocese of Urmi. According to Chabot, there were mission stations in the town of Serai d’Mahmideh in Taimar and in the Hakkari villages of Mar Behıshoʿ, Sat, Zarne and 'Salamakka' (Ragula d'Salabakkan).[80]

Table 5: Population of the Chaldean Catholic Church, 1896
Diocese No. of Villages No. of Priests No. of Believers Diocese No. of Villages No. of Churches No. of Believers
Baghdad 1 3 3,000 ʿAmadiya 16 13 3,000
Mosul 31 71 23,700 ʿAqra 12 8 1,000
Basra 2 3 3,000 Salmas 12 10 10,000
Amid 4 7 3,000 Urmi 18 40 6,000
Kirkuk 16 22 7,000 Sehna 2 2 700
Mardin 1 3 850 Vicariates 3 6 2,060
Gazarta 17 14 5,200 Missions 1 14 1,780
Seert 21 17 5,000 Zakho 20 15 3,500
Total 177 248 78,790

The last survey of the Chaldean Catholic Church before the First World War was made in 1913 by the Chaldean priest Joseph Tfinkdji, after a period of steady growth since 1896. It then consisted of the patriarchal archdiocese of Mosul and Baghdad, four other archdioceses (Amid, Kirkuk, Seert and Urmi), and eight dioceses (ʿAqra, ʿAmadiya, Gazarta, Mardin, Salmas, Sehna, Zakho and the newly created diocese of Van). Five more patriarchal vicariates had been established since 1896 (Ahwaz, Constantinople, Basra, Ashshar and Deir al-Zor), giving a total of twelve vicariates.[81][82]

Tfinkdji's grand total of 101,610 Catholics in 199 villages is slightly exaggerated, as his figures included 2,310 nominal Catholics in twenty-one 'newly converted' or 'semi-Nestorian' villages in the dioceses of Amid, Seert and ʿAqra, but it is clear that the Chaldean Catholic Church had grown significantly since 1896. With around 100,000 believers in 1913, the membership of the Chaldean church was only slightly smaller than that of the Qudshanis patriarchate (probably 120,000 East Syriac Christians at most, including the population of the nominally Russian Orthodox villages in the Urmi district). Its congregations were concentrated in far fewer villages than those of the Qudshanis patriarchate, and with 296 priests, a ratio of roughly three priests for every thousand believers, it was rather more effectively served by its clergy. Only about a dozen Chaldean villages, mainly in the Seert and ʿAqra districts, did not have their own priests in 1913.[citation needed]

Table 6: Population of the Chaldean Church, 1913
Diocese No. of Villages No. of Churches No. of Priests No. of Believers Diocese No. of Villages No. of Churches No. of Priests No. of Believers
Mosul 13 22 56 39,460 ʿAmadiya 17 10 19 4,970
Baghdad 3 1 11 7,260 Gazarta 17 11 17 6,400
Vicariates 13 4 15 3,430 Mardin 6 1 6 1,670
Amid 9 5 12 4,180 Salmas 12 12 24 10,460
Kirkuk 9 9 19 5,840 Sehna 1 2 3 900
Seert 37 31 21 5,380 Van 10 6 32 3,850
Urmi 21 13 43 7,800 Zakho 15 17 13 4,880
ʿAqra 19 10 16 2,390 Total 199 153 296 101,610

Tfinkdji's statistics also highlight the effect on the Chaldean Catholic Church of the educational reforms of the patriarch Joseph VI Audo. The Chaldean Catholic Church on the eve of the First World War was becoming less dependent on the monastery of Rabban Hormizd and the College of the Propaganda for the education of its bishops. Seventeen Chaldean bishops were consecrated between 1879 and 1913, of whom only one (Stephen Yohannan Qaynaya) was entirely educated in the monastery of Rabban Hormizd. Six bishops were educated at the College of the Propaganda (Joseph Gabriel Adamo, Toma Audo, Jeremy Timothy Maqdasi, Isaac Khudabakhash, Theodore Msayeh and Peter ʿAziz).[83]

The future patriarch Yousef VI Emmanuel II Thomas was trained in the seminary of Ghazir near Beirut. Of the other nine bishops, two (Addai Sher and Francis David) were trained in the Syro-Chaldean seminary in Mosul, and seven (Philip Yaʿqob Abraham, Yaʿqob Yohannan Sahhar, Eliya Joseph Khayyat, Shlemun Sabbagh, Yaʿqob Awgin Manna, Hormizd Stephen Jibri and Israel Audo [Wikidata]) in the patriarchal seminary in Mosul.[83]

Table 1: Population of the Chaldean Catholic Church, 1928
Diocese No. of Villages No. of Priests No. of Believers
Mosul and Baghdad 10 50 18,350
ʿAmadiya 18 22 3,765
Amid 1 3 500
Kirkuk 7 18 4,800
Seert 1,600
Urmi 10 10 2,500
ʿAqra 1,000
Diocese No. of Villages No. of Churches No. of Believers
Gazarta 1,600
Mardin 1 2 400
Salmas 1 1 400
Sehna 3 5 894
Van
Zakho 16 18 8,000
Total 137 129 43,809
Table 2: Population of the Chaldean Catholic Church, 1937
Diocese No. of Churches No. of Priests No. of Believers
Baghdad and Basra 6 13 29,578
Mosul 24 40 44,314
Kirkuk 8 18 7,620
Zakho 16 18 10,852
ʿAmadiya 16 17 5,457
ʿAqra 13 5 2,779
Urmi - - 6,000
Salmas 4 3,350
Diocese No. of Churches No. of Priests No. of Believers
Amid 1 1 315
Mardin 1 1 400
Seert 0 0 3,500
Gazarta 1 1 2,250
Syria and Lebanon 2 11 3,107
Vicariates 8 14 9,177
Emigration 0 4 9,889
Sehna 2 5 1,932
Total 98 163 140,720

Organization

The Chaldean Catholic Church has the following dioceses:

The Latin name of the church is Ecclesia Chaldaeorum Catholica.

 
A map of the jurisdictions of the Chaldean Catholic Church

Hierarchy

The current Patriarch is Louis Raphaël I Sako, elected in January 2013. In October 2007, his predecessor, Emmanuel III Delly became the first Chaldean Catholic patriarch to be elevated to the rank of Cardinal within the Catholic Church.[85]

The present Chaldean episcopate (January 2014) is as follows:

Several sees are vacant: Archeparchy of Ahwaz, Eparchy of 'Aqra, Eparchy of Cairo.

Liturgy

The Chaldean Catholic Church uses the East Syriac Rite.

A slight reform of the liturgy was effective since 6 January 2007, and it aimed to unify the many different uses of each parish, to remove centuries-old additions that merely imitated the Roman Rite, and for pastoral reasons. The main elements of variations are: the Anaphora said aloud by the priest, the return to the ancient architecture of the churches, the restoration of the ancient use where the bread and wine are readied before a service begins, and the removal from the Creed of the Filioque clause.[86]

Ecumenical relations

The Church's relations with its fellow Assyrians in the Assyrian Church of the East have improved in recent years. In 1994, Pope John Paul II and Patriarch Dinkha IV of the Assyrian Church of the East signed a Common Christological Declaration.[87] On the 20 July 2001, the Holy See issued a document, in agreement with the Assyrian Church of the East, named Guidelines for admission to the Eucharist between the Chaldean Church and the Assyrian Church of the East, which confirmed also the validity of the Anaphora of Addai and Mari.[88]

In 2015, while the patriarchate of the Assyrian Church of the East was vacant following the death of Dinkha IV, the Chaldean Patriarch Louis Raphaël I Sako proposed unifying the three modern patriarchates into a re-established Church of the East with a single Patriarch in full communion with the Pope.[89][90] The Assyrian Church of the East respectfully declined this proposal citing "ecclesiological divergences still remaining"[91] and proceeded with its election of a new patriarch.

See also

References

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Further reading

Yakoub, Afram (2020). The Path to Assyria: A call for national revival. Sweden: Tigris Press. ISBN 978-91-981541-6-0

Lundgren, Svante (2016). The Assyrians - From Nineveh to Södertälje. Enschede, The Netherlands: Nineveh Press. ISBN 978-9198344127

External links

  • Article on the Chaldean Catholic Church by Ronald Roberson on the CNEWA web site
  • East Syriac Rite (Catholic Encyclopedia)
  • Daughters of the Immaculate Conception, a congregation located in Michigan 2015-12-08 at the Wayback Machine
  • Qambel Maran- Syriac chants from South India- a review and liturgical music tradition of Syriac Christians revisited
  • [1] 2015-12-08 at the Wayback Machine
  • [3] 2011-07-25 at the Wayback Machine
  • Homepage of Fr. Damian Hungs (in German)

chaldean, catholic, church, this, article, about, eastern, catholic, church, based, iraq, members, chaldean, catholics, indian, archbishopric, assyrian, church, east, chaldean, syrian, church, early, history, church, church, east, classical, syriac, ܥܕܬܐ, ܟܠܕܝ. This article is about the Eastern Catholic Church based in Iraq For its members see Chaldean Catholics For the Indian archbishopric of the Assyrian Church of the East see Chaldean Syrian Church For the early history of the church see Church of the East The Chaldean Catholic Church Classical Syriac ܥܕܬܐ ܟܠܕܝܬܐ ܩܬܘܠܝܩܝܬܐ ʿedta kalḏayta qathōliqayta Arabic الكنيسة الكلدانية al Kanisa al kaldaniyya Latin Ecclesia Chaldaeorum Catholica lit Catholic Church of the Chaldeans is an Eastern Catholic particular church sui juris in full communion with the Holy See and the rest of the Catholic Church and is headed by the Chaldean Patriarchate Employing in its liturgy the East Syriac Rite in the Syriac dialect of the Aramaic language it is part of Syriac Christianity Headquartered in the Cathedral of Our Lady of Sorrows Baghdad Iraq since 1950 it is headed by the Catholicos Patriarch Louis Raphael I Sako In 2010 it had a membership of 490 371 of whom 310 235 63 27 lived in the Middle East mainly in Iraq 5 Chaldean Catholic ChurchClassical Syriac ܥܕܬܐ ܟܠܕܝܬܐ ܩܬܘܠܝܩܝܬܐCathedral of Our Lady of Sorrows Baghdad IraqClassificationEastern CatholicOrientationSyriac Christianity Eastern ScripturePeshitta 1 TheologyCatholic theologyGovernanceHoly Synod of the Chaldean Church 2 PopeFrancisPatriarchLouis Raphael I SakoRegionIraq Iran Turkey Syria Lebanon with diasporaLanguageLiturgical Syriac 3 LiturgyEast Syriac RiteHeadquartersCathedral of Mary Mother of Sorrows Baghdad IraqFounderTraces ultimate origins to Thomas the Apostle and the Apostolic Era through Addai and MariOrigin1552SeparationsAssyrian Church of the East 1692 Members616 639 2018 4 Other name s Chaldean PatriarchateOfficial websitewww wbr saint adday wbr comRabban Hormizd Monastery in the mountains northeast of Alqosh the historically most significant monastery of the Chaldean Catholic Church The United States Commission on International Religious Freedom reports that according to the Iraqi Christian Foundation an agency of the Chaldean Catholic Church approximately 80 of Iraqi Christians are of that church 6 In its own 2018 Report on Religious Freedom the United States Department of State put the Chaldean Catholics at approximately 67 of the Christians in Iraq 7 The 2019 Country Guidance on Iraq of the European Union Agency for Asylum gives the same information as the United States Department of State 8 Contents 1 Origin 2 The description Chaldean 3 History 3 1 The Church of the East 3 2 1552 schism 3 3 Successive leaders of those in communion with Rome 3 4 Later history of the Chaldean Church 3 5 21st century international diaspora 3 6 Historic membership censuses 4 Organization 4 1 Hierarchy 5 Liturgy 6 Ecumenical relations 7 See also 8 References 9 Sources 10 Further reading 11 External linksOrigin EditThe Chaldean Catholic Church arose following a schism within the Church of the East In 1552 the established Eliya line of patriarchs was opposed by a rival patriarch Sulaqa who initiated what is called the Shimun line He and his early successors entered into communion with the Catholic Church but in the course of over a century loosened their link with Rome and under Shimun XIII Dinkha openly renounced it in 1672 by adopting a profession of faith that contradicted that of Rome while they maintained their independence from the Eliya line Leadership of those who wished to be in communion with Rome then passed to the Archbishop of Amid Joseph I recognized as Catholic patriarch first by the Turkish civil authorities 1677 and then by Rome itself 1681 9 10 11 12 A century and a half later in 1830 Rome conferred headship of the Catholics on Yohannan Hormizd A member of the Eliya line family he opposed Eliya XII 1778 1804 the last of that line to be elected in the normal way as patriarch was himself irregularly elected in 1780 as Sulaqa had been in 1552 and won over to communion with Rome most of the followers of the Eliya line The Shimun line that in 1553 entered communion with Rome and broke it off in 1672 is now that of the church that in 1976 officially adopted the name Assyrian Church of the East 9 10 11 13 while a member of the Eliya line family is part of the series of patriarchs of the Chaldean Catholic Church The description Chaldean EditFor many centuries from at least the time of Jerome c 347 420 14 the term Chaldean was a misnomer that indicated the Biblical Aramaic language 15 and was still the normal name in the nineteenth century 16 17 18 Only in 1445 did it begin to be used to mean Aramaic speakers in communion with the Catholic Church on the basis of a decree of the Council of Florence 19 which accepted the profession of faith that Timothy metropolitan of the Aramaic speakers in Cyprus made in Aramaic and which decreed that nobody shall in future dare to call Chaldeans Nestorians 20 21 22 Previously when there were as yet no Catholic Aramaic speakers of Mesopotamian origin the term Chaldean was applied with explicit reference to their Nestorian religion Thus Jacques de Vitry wrote of them in 1220 1 that they denied that Mary was the Mother of God and claimed that Christ existed in two persons They consecrated leavened bread and used the Chaldean Syriac language 23 The decree of the Council of Florence was directed against use of Chaldean to signify non Catholic Outside of Catholic Church usage the term Chaldean continued to apply to all associated with the Church of the East tradition whether they were in communion with Rome or not It indicated not race or nationality but only language or religion Throughout the 19th century it continued to be used of East Syriac Christians whether Nestorian or Catholic 24 25 26 27 28 and this usage continued into the 20th century 29 In 1852 George Percy Badger distinguished those whom he called Chaldeans from those whom he called Nestorians but by religion alone never by language race or nationality 30 Patriarch Raphael I Bidawid of the Chaldean Catholic Church 1989 2003 who accepted the term Assyrian as descriptive of his nationality and ethnicity commented When a portion of the Church of the East became Catholic in the 17th Century the name given to the church was Chaldean based on the Magi kings who were believed by some to have come from what once had been the land of the Chaldean to Bethlehem The name Chaldean does not represent an ethnicity just a church We have to separate what is ethnicity and what is religion I myself my sect is Chaldean but ethnically I am Assyrian 31 Earlier he said Before I became a priest I was an Assyrian before I became a bishop I was an Assyrian I am an Assyrian today tomorrow forever and I am proud of it 32 History EditThe Church of the East Edit Main article Church of the East The Chaldean Catholic Church traces its beginnings to the Church of the East which was founded in the Parthian Empire The Acts of the Apostles mentions Parthians as among those to whom the apostles preached on the day of Pentecost Acts 2 9 Thomas the Apostle Thaddeus of Edessa and Bartholomew the Apostle are reputed to be its founders One of the modern Churches that boast descent from it says it is the Church in Babylon spoken of in 1 Peter 5 13 and that he visited it 33 Under the rule of the Sasanian Empire which overthrew the Parthians in 224 the Church of the East continued to develop its distinctive identity by use of the Syriac language and Syriac script One Persian bishop was at the First Council of Nicaea 325 34 There is no mention of Persian participation in the First Council of Constantinople 381 in which also the Western part of the Roman Empire was not involved The Council of Seleucia Ctesiphon of 410 held in the Sasanian capital recognized the city s bishop Isaac as Catholicos with authority throughout the Church of the East The persistent military conflicts between the Sasanians and the by then Christianized Roman Empire made the Persians suspect the Church of the East of sympathizing with the enemy This in turn induced the Church of the East to distance itself increasingly from that in the Roman Empire Although in a time of peace their 420 council explicitly accepted the decrees of some western councils including that of Nicaea in 424 they determined that thenceforth they would refer disciplinary or theological problems to no external power especially not to any western bishop or council 35 36 The theological controversy that followed the Council of Ephesus in 431 was a turning point in the history of the Church of the East The Council condemned as heretical the Christology of Nestorius whose reluctance to accord the Virgin Mary the title Theotokos God bearer Mother of God was taken as evidence that he believed two separate persons as opposed to two united natures to be present within Christ The Sasanian Emperor provided refuge for those who in the Nestorian schism rejected the decrees of the Council of Ephesus enforced in the Byzantine Empire 37 In 484 he executed the pro Roman Catholicos Babowai Under the influence of Barsauma Bishop of Nisibis the Church of the East officially accepted as normative the teaching not of Nestorius himself but of his teacher Theodore of Mopsuestia whose writings the 553 Second Council of Constantinople condemned as Nestorian but some modern scholars view them as orthodox 38 The position thus assigned to Theodore in the Church of the East was reinforced in several subsequent synods in spite of the opposing teaching of Henana of Adiabeme 39 After its split with the West and its adoption of a theology that some called Nestorianism the Church of the East expanded rapidly in the medieval period due to missionary work Between 500 and 1400 its geographical horizon extended well beyond its heartland in present day northern Iraq northeastern Syria and southeastern Turkey setting up communities throughout Central Asia and as far as China as witnessed by the Xi an Stele a Tang dynasty tablet in Chinese script dating to 781 that documented 150 years of Christian history in China 40 Their most lasting addition was of the Saint Thomas Christians of the Malabar Coast in India where they had around 10 million followers 41 However a decline had already set in at the time of Yahballaha III 1281 1317 when the Church of the East reached its greatest geographical extent it had in south and central Iraq and in south central and east Persia only four dioceses where at the end of the ninth century it had at least 54 42 and Yahballaha himself died at the hands of a Muslim mob Around 1400 the Turco Mongol nomadic conqueror Timur arose out of the Eurasian Steppe to lead military campaigns all across Western Southern and Central Asia ultimately seizing much of the Muslim world after defeating the Mamluks of Egypt and Syria the emerging Ottoman Empire and the declining Delhi Sultanate Timur s conquests devastated most Assyrian bishoprics and destroyed the 4000 year old cultural and religious capital of Assur After the destruction brought on by Timur the massive and organized Church of the East structure was largely reduced to its region of origin with the exception of the Saint Thomas Christians in India 1552 schism Edit Main articles Shimun VIII Yohannan Sulaqa and Schism of 1552 The Church of the East has seen many disputes about the position of Catholicos A synod in 539 decided that neither of the two claimants Elisha and Narsai who had been elected by rival groups of bishops in 524 was legitimate 43 Similar conflicts occurred between Barsauma and Acacius of Seleucia Ctesiphon and between Hnanisho I and Yohannan the Leper The 1552 conflict was not merely between two individuals but extended to two rival lines of patriarchs like the 1964 schism between what are now called the Assyrian and the Ancient Church of the East Credentials of Abdisho IV Maron Sulaqa s successor to the Council of Trent in 1562 Dissent over the practice of hereditary succession to the Patriarchate usually from uncle to nephew led to the action in 1552 by a group of bishops from the northern regions of Amid and Salmas who elected as a rival Patriarch the abbot of Rabban Hormizd Monastery which was the Patriarch s residence Yohannan Sulaqa To strengthen the position of their candidate the bishops sent him to Rome to negotiate a new union 44 By tradition a patriarch could be ordained only by someone of archiepiscopal metropolitan rank a rank to which only members of that one family were promoted So Sulaqa travelled to Rome where presented as the new patriarch elect he entered communion with the Catholic Church and was ordained by the Pope and recognized as patriarch The title or description under which he was recognized as patriarch is given variously as Patriarch of Mosul in Eastern Syria 45 Patriarch of the Church of the Chaldeans of Mosul 46 Patriarch of the Chaldeans 44 47 48 Patriarch of Mosul 49 50 51 or Patriarch of the Eastern Assyrians this last being the version given by Pietro Strozzi on the second last unnumbered page before page 1 of his De Dogmatibus Chaldaeorum 52 of which an English translation is given in Adrian Fortescue s Lesser Eastern Churches 53 54 The Eastern Assyrians who if not Catholic were presumed to be Nestorians were distinguished from the Western Assyrians those west of the Tigris River who were looked on as Jacobites 55 56 57 It was as Patriarch of the Eastern Assyrians that Sulaqa s successor Abdisho IV Maron was accredited for participation in the Council of Trent 58 The names already in use except that of Nestorian were thus applied to the existing church not a new one for which the request to consecrate its patriarch was made by emissaries who gave the impression that the patriarchal see was vacant 50 48 59 Shimun VIII Yohannan Sulaqa returned home in the same year and unable to take possession of the traditional patriarchal seat near Alqosh resided in Amid Before being put to death at the instigation of the partisans of the Patriarch from whom he had broken away 49 he ordained two metropolitans and three other bishops 48 50 thus initiating a new ecclesiastical hierarchy under what is known as the Shimun line of patriarchs who soon moved from Amid eastward settling after many intervening places in the isolated village of Qudshanis under Persian rule Successive leaders of those in communion with Rome Edit Sulaqa s earliest successors entered into communion with the Catholic Church but in the course of over a century their link with Rome grew weak The last to request and obtain formal papal recognition died in 1600 They adopted hereditary succession to the patriarchate opposition to which had caused the 1552 schism In 1672 Shimun XIII Dinkha formally broke communion with Rome adopting a profession of faith that contradicted that of Rome while he maintained his independence from the Alqosh based Eliya line of patriarchs The Shimun line eventually became the patriarchal line of what since 1976 is officially called the Assyrian Church of the East 9 10 11 60 Leadership of those who wished to be in communion with Rome then passed to Archbishop Joseph of Amid In 1677 his leadership was recognized first by the Turkish civil authorities and then in 1681 by Rome Until then the authority of the Alqosh patriarch over Amid which had been Sulaqa s residence but which his successors abandoned on having to move eastward into Safavid Iran had been accepted by the Turkish authorities All the non hereditary successors in Amid of Joseph I who in 1696 resigned for health reasons and lived on in Rome until 1707 took the name Joseph Joseph II 1696 1713 Joseph III 1713 1757 Joseph IV 1757 1781 For that reason they are known as the Josephite line Joseph IV presented his resignation in 1780 and it was accepted in 1781 after which he handed over the administration of the patriarchate to his nephew not yet a bishop and retired to Rome where he lived until 1791 61 Appointment of the nephew as patriarch would look like acceptance of the principle of hereditary succession Besides the Alqosh Eliya line was drawing closer to Rome and the pro Catholic faction within its followers was becoming predominant For various reasons including the ecclesiastical as well as political turbulence in Europe after the French Revolution Rome was long unable to choose between two rival claimants to headship of the Chaldean Catholics The 1672 adoption by the Shimun line of patriarchs of Nestorian doctrine had been followed in some areas by widespread adoption of the opposing Christology upheld in Rome This occurred not only in the Amid Mardin area for which by Turkish decree Joseph I was patriarch but also in the city of Mosul where by 1700 nearly all the East Syrians were Catholics 62 The Rabban Hormizd Monastery which was the seat of the Eliya line of patriarchs is 2 km from the village of Alqosh and about 45 km north of the city of Mosul In view of this situation Patriarch Eliya XI wrote to the Pope in 1735 1749 and 1756 asking for union Then in 1771 both he and his designated successor Ishoyabb made a profession of faith that Rome accepted thus establishing communion in principle When Eliya XI died in 1778 the metropolitans recognized as his successor Ishoyabb who accordingly took the Eliya name Eliya XII To win support Eliya made profession of the Catholic faith but almost immediately renounced it and declared his support of the traditionalist Nestorian view Yohannan Hormizd a member of the Eliya line family opposed Eliya XII 1778 1804 the last of that line to be elected in the normal way as patriarch In 1780 Yohannan was irregularly elected patriarch as Sulaqa had been in 1552 He won over to communion with Rome most followers of the Eliyya line The Holy See did not recognize him as patriarch but in 1791 appointed him archbishop of Amid and administrator of the Catholic patriarchate The violent protests of Joseph IV s nephew who was then in Rome and suspicions raised by others about the sincerity of Yohannan s conversion prevented this being put into effect 62 In 1793 it was agreed that Yohannan should withdraw from Amid to Mosul the metropolitan see that he already held but that the post of patriarch would not be conferred on his rival Joseph IV s nephew In 1802 the latter was appointed metropolitan of Amid and administrator of the patriarchate but not patriarch Nonetheless he became commonly known as Joseph V He died in 1828 Yohannan s rival for the Alqosh title of patriarch had died in 1804 with his followers so reduced in number that they did not elect any successor for him thus bringing the Alqosh or Eliya line to an end 62 Finally then in 1830 a century and a half after the Holy See had conferred headship of the Chaldean Catholics on Joseph I of Amid it granted recognition as Patriarch to Yohannan whose non hereditary patriarchal succession has since then lasted unbroken in the Chaldean Catholic Church Later history of the Chaldean Church Edit Cathedral of Saint Joseph Ankawa Archeparchy of Arbil St Joseph Chaldean Catholic Church Tehran In 1838 the Kurds of Soran attacked the Rabban Hormizd Monastery and Alqosh apparently thinking the villagers were Yazidis responsible for the murder of a Kurdish chieftain and killed over 300 Chaldean Catholics including Gabriel Dambo the refounder of the monastery and other monks 63 In 1846 the Ottoman Empire which had previously classified as Nestorians those who called themselves Chaldeans granted them recognition as a distinct millet 64 65 The most famous patriarch of the Chaldean Church in the 19th century was Joseph VI Audo who is remembered also for his clashes with Pope Pius IX mainly about his attempts to extend the Chaldean jurisdiction over the Malabar Catholics This was a period of expansion for the Chaldean Catholic Church The activity of the Turkish army and their Kurdish and Arab allies partly in response to armed support for Russia in the territory of the Qochanis patriarchate brought ruin also to the Chaldean dioceses of Amid Siirt and Gazarta and the metropolitans Addai Scher of Siirt and Philippe Jacques Abraham of Gazarta were killed in 1915 66 Faisal I of Iraq with Mar Yousef VI Emmanuel II Thomas Patriarch 1900 1947 and the Chaldean bishops In the 21st century Father Ragheed Aziz Ganni the pastor of the Chaldean Church of the Holy Spirit in Mosul who graduated from the Pontifical University of Saint Thomas Aquinas Angelicum in Rome in 2003 with a licentiate in ecumenical theology was killed on 3 June 2007 in Mosul alongside the subdeacons Basman Yousef Daud Wahid Hanna Isho and Gassan Isam Bidawed after he celebrated mass 67 68 Ganni has since been declared a Servant of God 69 Chaldean Archbishop Paulos Faraj Rahho and three companions were abducted on 29 February 2008 in Mosul and murdered a few days later 70 21st century international diaspora Edit A historic church and community center built in Chaldean Town an Assyrian diaspora neighborhood in Detroit There are many Chaldeans in diaspora in the Western world primarily in the American states of Michigan Illinois and California 71 In 2006 the Eparchy of Oceania with the title of St Thomas the Apostle of Sydney of the Chaldeans was set up with jurisdiction including the Chaldean Catholic communities of Australia and New Zealand 72 Its first Bishop named by Pope Benedict XVI on 21 October 2006 was Archbishop Djibrail Jibrail Kassab until this date Archbishop of Bassorah in Iraq 73 There has been a large immigration to the United States particularly to West Bloomfield and Oakland County in Southeast Michigan 74 Although the largest population resides in Southeast Michigan there are populations in parts of California and Arizona as well which all fall under the Eparchy of Saint Thomas the Apostle of Detroit In addition Canada in recent years has shown growing communities in provinces such as Ontario In 2008 Bawai Soro of the Assyrian Church of the East and 1 000 Assyrian families were received into full communion with the Chaldean Catholic Church 75 On Friday June 10 2011 Pope Benedict XVI erected a new Chaldean Catholic eparchy in Toronto Ontario Canada and named Archbishop Yohannan Zora who has worked alongside four priests with Catholics in Toronto the largest community of Chaldeans for nearly 20 years and who was previously an ad hominem Archbishop he will retain this rank as head of the eparchy and the Archbishop of the Archdiocese Archeparchy of Ahvaz since 1974 The new eparchy or diocese will be known as the Chaldean Catholic Eparchy of Mar Addai There are 38 000 Chaldean Catholics in Canada Archbishop Zora was born in Batnaya Iraq on March 15 1939 He was ordained in 1962 and worked in Iraqi parishes before being transferred to Iran in 1969 76 The 2006 Australian census counted a total of 4 498 Chaldean Catholics in that country 77 Historic membership censuses Edit Despite the internal discords of the reigns of Yohannan Hormizd 1830 1838 Nicholas I Zaya 1839 1847 and Joseph VI Audo 1847 1878 the 19th century was a period of considerable growth for the Chaldean church in which its territorial jurisdiction was extended its hierarchy strengthened and its membership nearly doubled In 1850 the Anglican missionary George Percy Badger recorded the population of the Chaldean Catholic Church as 2 743 Chaldean families or just under 20 000 persons 78 Badger s figures cannot be squared with the figure of just over 4 000 Chaldean families recorded by Fulgence de Sainte Marie in 1796 nor with slightly later figures provided by Paulin Martin in 1867 Badger is known to have classified as Nestorian a considerable number of villages in the ʿ Aqra district which were Chaldean at this period and he also failed to include several important Chaldean villages in other dioceses His estimate is almost certainly far too low 78 Table 3 Population of the Chaldean Catholic Church 1850 Diocese No of Villages No of Churches No of Priests No of Families Diocese No of Villages No of Churches No of Priests No of FamiliesMosul 9 15 20 1 160 Seert 11 12 9 300Baghdad 1 1 2 60 Gazarta 7 6 5 179ʿ Amadiya 16 14 8 466 Kirkuk 7 8 9 218Amid 2 2 4 150 Salmas 1 2 3 150Mardin 1 1 4 60 Total 55 61 64 2 743Paulin Martin s statistical survey in 1867 after the creation of the dioceses of ʿ Aqra Zakho Basra and Sehna by Joseph Audo recorded a total church membership of 70 268 more than three times higher than Badger s estimate Most of the population figures in these statistics have been rounded up to the nearest thousand and they may also have been exaggerated slightly but the membership of the Chaldean Catholic Church at this period was certainly closer to 70 000 than to Badger s 20 000 79 Table 4 Population of the Chaldean Catholic Church 1867 Diocese No of Villages No of Priests No of Believers Diocese No of Villages No of Churches No of BelieversMosul 9 40 23 030 Mardin 2 2 1 000ʿ Aqra 19 17 2 718 Seert 35 20 11 000ʿ Amadiya 26 10 6 020 Salmas 20 10 8 000Basra 1 500 Sehna 22 1 1 000Amid 2 6 2 000 Zakho 15 3 000Gazarta 20 15 7 000 Kirkuk 10 10 4 000Total 160 131 70 268A statistical survey of the Chaldean Catholic Church made in 1896 by J B Chabot included for the first time details of several patriarchal vicariates established in the second half of the 19th century for the small Chaldean communities in Adana Aleppo Beirut Cairo Damascus Edessa Kermanshah and Teheran for the mission stations established in the 1890s in several towns and villages in the Qudshanis patriarchate and for the newly created Chaldean diocese of Urmi According to Chabot there were mission stations in the town of Serai d Mahmideh in Taimar and in the Hakkari villages of Mar Behishoʿ Sat Zarne and Salamakka Ragula d Salabakkan 80 Table 5 Population of the Chaldean Catholic Church 1896 Diocese No of Villages No of Priests No of Believers Diocese No of Villages No of Churches No of BelieversBaghdad 1 3 3 000 ʿ Amadiya 16 13 3 000Mosul 31 71 23 700 ʿ Aqra 12 8 1 000Basra 2 3 3 000 Salmas 12 10 10 000Amid 4 7 3 000 Urmi 18 40 6 000Kirkuk 16 22 7 000 Sehna 2 2 700Mardin 1 3 850 Vicariates 3 6 2 060Gazarta 17 14 5 200 Missions 1 14 1 780Seert 21 17 5 000 Zakho 20 15 3 500Total 177 248 78 790The last survey of the Chaldean Catholic Church before the First World War was made in 1913 by the Chaldean priest Joseph Tfinkdji after a period of steady growth since 1896 It then consisted of the patriarchal archdiocese of Mosul and Baghdad four other archdioceses Amid Kirkuk Seert and Urmi and eight dioceses ʿ Aqra ʿ Amadiya Gazarta Mardin Salmas Sehna Zakho and the newly created diocese of Van Five more patriarchal vicariates had been established since 1896 Ahwaz Constantinople Basra Ashshar and Deir al Zor giving a total of twelve vicariates 81 82 Tfinkdji s grand total of 101 610 Catholics in 199 villages is slightly exaggerated as his figures included 2 310 nominal Catholics in twenty one newly converted or semi Nestorian villages in the dioceses of Amid Seert and ʿ Aqra but it is clear that the Chaldean Catholic Church had grown significantly since 1896 With around 100 000 believers in 1913 the membership of the Chaldean church was only slightly smaller than that of the Qudshanis patriarchate probably 120 000 East Syriac Christians at most including the population of the nominally Russian Orthodox villages in the Urmi district Its congregations were concentrated in far fewer villages than those of the Qudshanis patriarchate and with 296 priests a ratio of roughly three priests for every thousand believers it was rather more effectively served by its clergy Only about a dozen Chaldean villages mainly in the Seert and ʿ Aqra districts did not have their own priests in 1913 citation needed Table 6 Population of the Chaldean Church 1913 Diocese No of Villages No of Churches No of Priests No of Believers Diocese No of Villages No of Churches No of Priests No of BelieversMosul 13 22 56 39 460 ʿ Amadiya 17 10 19 4 970Baghdad 3 1 11 7 260 Gazarta 17 11 17 6 400Vicariates 13 4 15 3 430 Mardin 6 1 6 1 670Amid 9 5 12 4 180 Salmas 12 12 24 10 460Kirkuk 9 9 19 5 840 Sehna 1 2 3 900Seert 37 31 21 5 380 Van 10 6 32 3 850Urmi 21 13 43 7 800 Zakho 15 17 13 4 880ʿ Aqra 19 10 16 2 390 Total 199 153 296 101 610Tfinkdji s statistics also highlight the effect on the Chaldean Catholic Church of the educational reforms of the patriarch Joseph VI Audo The Chaldean Catholic Church on the eve of the First World War was becoming less dependent on the monastery of Rabban Hormizd and the College of the Propaganda for the education of its bishops Seventeen Chaldean bishops were consecrated between 1879 and 1913 of whom only one Stephen Yohannan Qaynaya was entirely educated in the monastery of Rabban Hormizd Six bishops were educated at the College of the Propaganda Joseph Gabriel Adamo Toma Audo Jeremy Timothy Maqdasi Isaac Khudabakhash Theodore Msayeh and Peter ʿ Aziz 83 The future patriarch Yousef VI Emmanuel II Thomas was trained in the seminary of Ghazir near Beirut Of the other nine bishops two Addai Sher and Francis David were trained in the Syro Chaldean seminary in Mosul and seven Philip Yaʿ qob Abraham Yaʿ qob Yohannan Sahhar Eliya Joseph Khayyat Shlemun Sabbagh Yaʿ qob Awgin Manna Hormizd Stephen Jibri and Israel Audo Wikidata in the patriarchal seminary in Mosul 83 Table 1 Population of the Chaldean Catholic Church 1928 Diocese No of Villages No of Priests No of BelieversMosul and Baghdad 10 50 18 350ʿ Amadiya 18 22 3 765Amid 1 3 500Kirkuk 7 18 4 800Seert 1 600Urmi 10 10 2 500ʿ Aqra 1 000 Diocese No of Villages No of Churches No of BelieversGazarta 1 600Mardin 1 2 400Salmas 1 1 400Sehna 3 5 894Van Zakho 16 18 8 000Total 137 129 43 809Table 2 Population of the Chaldean Catholic Church 1937 Diocese No of Churches No of Priests No of BelieversBaghdad and Basra 6 13 29 578Mosul 24 40 44 314Kirkuk 8 18 7 620Zakho 16 18 10 852ʿ Amadiya 16 17 5 457ʿ Aqra 13 5 2 779Urmi 6 000Salmas 4 3 350 Diocese No of Churches No of Priests No of BelieversAmid 1 1 315Mardin 1 1 400Seert 0 0 3 500Gazarta 1 1 2 250Syria and Lebanon 2 11 3 107Vicariates 8 14 9 177Emigration 0 4 9 889Sehna 2 5 1 932Total 98 163 140 720Organization EditThe Chaldean Catholic Church has the following dioceses Patriarchate of Baghdad Metropolitan Archdioceses of Baghdad Kirkuk Tehran Urmya Archdioceses of Ahwaz Basra Diyarbakir Erbil Mosul Eparchies of Aleppo Alquoch Amadiya Akre Beirut Cairo San Diego Detroit Toronto Sydney Salmas 84 Sulaimaniya Zaku Territories dependent on the Patriarch Jerusalem JordanThe Latin name of the church is Ecclesia Chaldaeorum Catholica A map of the jurisdictions of the Chaldean Catholic Church Hierarchy Edit The current Patriarch is Louis Raphael I Sako elected in January 2013 In October 2007 his predecessor Emmanuel III Delly became the first Chaldean Catholic patriarch to be elevated to the rank of Cardinal within the Catholic Church 85 The present Chaldean episcopate January 2014 is as follows Louis Raphael I Sako Patriarch of Baghdad since February 2013 Emil Shimoun Nona Bishop of St Thomas the Apostle Chaldean and Assyrian Catholic Diocese of Australia and New Zealand since 2015 Bashar Warda Archbishop of Erbil since July 2010 Ramzi Garmo Archbishop of Tehran since 1999 and Archbishop of Amid Diyarbakir since 2020 Thomas Meram Archbishop of Urmia and Salmas since 1984 Jibrail Kassab Bishop Emeritus former Bishop of Sydney 2006 2015 Jacques Ishaq Titular Archbishop of Nisibis and curial Bishop of Babylon since December 2005 Habib Al Naufali Archbishop of Basra since 2014 Yousif Mirkis Archbishop of Kirkuk and Sulaymaniyah since 2014 Mikha Pola Maqdassi Bishop of Alqosh since December 2001 Shlemon Warduni curial Bishop of Babylon since 2001 Saad Sirop auxiliary Bishop of Babylon since 2014 and Apostolic Visitor of Chaldean Catholic in Europe since 2017 Antony Audo Bishop of Aleppo since January 1992 Michael Kassarji Bishop of Lebanon since 2001 Rabban Al Qas Bishop Emeritus former Bishop of ʿ Amadiya 2001 2022 Ibrahim Ibrahim Bishop Emeritus former Bishop of Saint Thomas the Apostle of Detroit April 1982 2014 Francis Kalabat Bishop of Saint Thomas the Apostle of Detroit since June 2014 Sarhad Yawsip Jammo Bishop Emeritus of Saint Peter the Apostle of San Diego 2002 2016 Bawai Soro Bishop Emeritus former Bishop of St Addai Chaldean Eparchy of Canada 2017 2021 Mikhael Najib Archbishop of Chaldean Catholic Archeparchy of Mosul since 2018 Saad Felix Shabi Bishop of Zakho since 2020 Robert Jarjis Former Auxiliary Bishop of Baghdad 2018 2022 and Titular Bishop of Arsamosata since 2019 Bishop of St Addai Chaldean Eparchy of Canada since 2021 Emanuel Hana Shaleta Bishop of St Peter the Apostle Chaldean Catholic San Diego USA since 2016 Basel Yaldo Curial Bishop of Babylon and Titular Bishop of BethZabda since 2015 Paulus Thabet Mako Auxiliary Bishop of Alqosh since 2021 Azad Sabri Shaba Bishop of Dohuk and Amadiya since 2022 Several sees are vacant Archeparchy of Ahwaz Eparchy of Aqra Eparchy of Cairo Liturgy EditSee also Eastern Catholic liturgy The Chaldean Catholic Church uses the East Syriac Rite A slight reform of the liturgy was effective since 6 January 2007 and it aimed to unify the many different uses of each parish to remove centuries old additions that merely imitated the Roman Rite and for pastoral reasons The main elements of variations are the Anaphora said aloud by the priest the return to the ancient architecture of the churches the restoration of the ancient use where the bread and wine are readied before a service begins and the removal from the Creed of the Filioque clause 86 Ecumenical relations EditThe Church s relations with its fellow Assyrians in the Assyrian Church of the East have improved in recent years In 1994 Pope John Paul II and Patriarch Dinkha IV of the Assyrian Church of the East signed a Common Christological Declaration 87 On the 20 July 2001 the Holy See issued a document in agreement with the Assyrian Church of the East named Guidelines for admission to the Eucharist between the Chaldean Church and the Assyrian Church of the East which confirmed also the validity of the Anaphora of Addai and Mari 88 In 2015 while the patriarchate of the Assyrian Church of the East was vacant following the death of Dinkha IV the Chaldean Patriarch Louis Raphael I Sako proposed unifying the three modern patriarchates into a re established Church of the East with a single Patriarch in full communion with the Pope 89 90 The Assyrian Church of the East respectfully declined this proposal citing ecclesiological divergences still remaining 91 and proceeded with its election of a new patriarch See also Edit Christianity portalList of Chaldean Catholic patriarchs of Baghdad Eastern Catholic Churches Liturgies East Syriac Rite Liturgy of Addai and Mari Film about Chaldean Catholic Christians The Last Assyrians Catholic University in Erbil Assyrian people List of ethnic Assyrians Chaldeans and Syriacs Terms for Syriac Christians Syro Malabar ChurchReferences Edit Introduction To Bibliology What Every Christian Should Know About the Origins Composition Inspiration Interpretation Canonicity and Transmission of the Bible Synod of the Chaldean Church GCatholic org The Chaldean Catholic Church CNEWA Retrieved 11 May 2013 Eastern Catholic Churches Worldwide 2018 Statistics on Christians in the Middle East Brief Summary on Iraqi Christians Iraq 2018 International Religious Freedom Report p 3 European Asylum Support Office Country Guidance Iraq June 2019 p 70 a b c Baum amp Winkler 2003 p 4 a b c Eckart Frahm 24 March 2017 A Companion to Assyria Wiley p 1132 ISBN 978 1 118 32523 0 a b c Joseph 2000 p 1 Fred Aprim Assyria and Assyrians Since the 2003 US Occupation of Iraq PDF Retrieved October 12 2019 Fred Aprim Assyria and Assyrians Since the 2003 US Occupation of Iraq PDF Retrieved October 12 2019 Gallagher Edmon Louis 23 March 2012 Hebrew Scripture in Patristic Biblical Theory Canon Language Text BRILL pp 123 124 126 127 139 ISBN 978 90 04 22802 3 Rassam Hormuzd 1897 Asshur and the land of Nimrod Curts amp Jennings p 180 via Internet Archive Julius Furst 1867 A Hebrew and Chaldee Lexicon to the Old Testament With an Introduction Giving a Short History of Hebrew Lexicography Tauchnitz Wilhelm Gesenius Samuel Prideaux Tregelles 1859 Gesenius s Hebrew and Chaldee Lexicon to the Old Testament Scriptures Bagster Benjamin Davies 1876 A Compendious and Complete Hebrew and Chaldee Lexicon to the Old Testament Chiefly Founded on the Works of Gesenius and Furst A Cohn Coakley J F 2011 Brock Sebastian P Butts Aaron M Kiraz George A van Rompay Lucas eds Chaldeans Gorgias Encyclopedic Dictionary of the Syriac Heritage Piscataway NJ Gorgias Press p 93 ISBN 978 1 59333 714 8 Council of Basel Ferrara Florence 1431 49 A D Baum amp Winkler 2003 p 112 O Mahony 2006 p 527 Baum amp Winkler 2003 p 83 Ainsworth William 1841 An Account of a Visit to the Chaldeans Inhabiting Central Kurdistan and of an Ascent of the Peak of Rowandiz Ṭur Sheikhiwa in Summer in 1840 The Journal of the Royal Geographical Society of London 11 e g p 36 doi 10 2307 1797632 JSTOR 1797632 William F Ainsworth Travels and Researches in Asia Minor Mesopotamia Chaldea and Armenia London 1842 vol II p 272 cited in John Joseph The Modern Assyrians of the Middle East BRILL 2000 pp 2 and 4 Layard Austen Henry July 3 1850 Nineveh and its remains an enquiry into the manners and arts of the ancient assyrians Murray p 260 via Internet Archive Chaldaeans Nestorians Simon oratorien Richard July 3 1684 Histoire critique de la creance et des coutumes des nations du Levant Chez Frederic Arnaud via Google Books Newman John Philip 1876 The Thrones and Palaces of Babylon and Nineveh from Sea to Sea A Thousand Miles on Horseback Nelson amp Phillips p 381 via Google Books all the Chaldaeans whether Nestorians or Papal Ely Banister Soane To Mesopotamia and Kurdistan in disguise with historical notices of the Kurdish tribes and the Chaldeans of Kurdistan Small Maynard and Company 1914 George Percy Badger 1852 The Nestorians and Their Rituals With the Narrative of a Mission to Mesopotamia and Coordistan in 1842 1844 and of a Late Visit to Those Countries in 1850 Also Researches Into the Present Condition of the Syrian Jacobites Papal Syrians and Chaldeans and an Inquiry Into the Religious Tenets of the Yezeedees Joseph Masters ISBN 9780790544823 Parpola Simo 2004 National and Ethnic Identity in the Neo Assyrian Empire and Assyrian Identity in Post Empire Times PDF Journal of Assyrian Academic Studies JAAS 18 2 22 Archived from the original PDF on 2011 07 17 Mar Raphael J Bidawid The Assyrian Star September October 1974 5 Holy Apostolic Catholic Assyrian Church of the East Oikoumene org Retrieved 2016 05 15 St Peter the chief of the apostles added his blessing to the Church of the East at the time of his visit to the see at Babylon in the earliest days of the church The chosen church which is at Babylon and Mark my son salute you I Peter 5 13 David M Gwynn 20 November 2014 Christianity in the Later Roman Empire A Sourcebook Bloomsbury Publishing p 46 ISBN 978 1 4411 3735 7 Hill 1988 p 105 Cross F L amp Livingstone E A eds Oxford Dictionary of the Christian Church Oxford University Press 1997 p 351 Outerbridge 1952 Georgetown University Mesopotamian Scholasticism A History of the Christian Theological School in the Syrian Orient Introduction to Junillus s Instituta Regularia Baum amp Winkler 2003 p 37 Hill 1988 p 108 109 K C Zachariah 1 November 2001 The Syrian Christians of Kerala A Narsai Nestorian patriarch Demographic and Socioeconomic Transition in the Twentieth Century PDF www cds edu Archived from the original PDF on 28 July 2019 Retrieved 10 June 2016 Wilmshurst 2000 p 17 Baum amp Winkler 2003 p 30 a b Anthony O Mahony Emma Loosley 16 December 2009 Eastern Christianity in the Modern Middle East Routledge p 45 ISBN 978 1 135 19371 3 Patriarcha de Mozal in Syria orientali Anton Baumstark editor Oriens Christianus IV 1 Rome and Leipzig 2004 p 277 Chaldaeorum ecclesiae Musal Patriarcha Giuseppe Simone Assemani editor Bibliotheca Orientalis Clementino Vaticana Rome 1725 vol 3 part 1 p 661 L Eglise nestorienne in Dictionnaire de theologie catholique Librairie Letourzey et Ane 1931 vol XI col 228 a b c Baumer 2006 p 248 a b Frazee 2006 p 57 a b c Dietmar W Winkler Daniel King editor 12 December 2018 7 The Syriac Church Denomination An overview The Syriac World Taylor amp Francis p 194 ISBN 978 1 317 48211 6 a href Template Cite book html title Template Cite book cite book a author2 has generic name help Mar Aprem Mooken The History of the Assyrian Church of the East St Ephrem Ecumenical Research Institute 2000 p 33 Pietro Strozzi 1617 De dogmatibus chaldaeorum disputatio ad Patrem Adam Camerae Patriarchalis Babylonis ex typographia Bartholomaei Zannetti A Chronicle of the Carmelites in Persia Eyre amp Spottiswoode 1939 vol I pp 382 383 In his contribution Myth vs Reality to JAA Studies Vol XIV No 1 2000 p 80 Archived 2020 07 13 at the Wayback Machine George V Yana Bebla presented as a correction of Strozzi s statement a quotation from an unrelated source cf p xxiv that Sulaqa was called Patriarch of the Chaldeans Hannibal Travis 20 July 2017 The Assyrian Genocide Cultural and Political Legacies Taylor amp Francis p 94 ISBN 978 1 351 98025 8 Johnson Ronald 1994 Assyrians PDF In Levinson David ed Encyclopedia of World Cultures Vol 9 G K Hall amp Company pp 27 28 ISBN 0 8161 1815 9 Retrieved 16 July 2020 Assyrian International News Agency Peter BetBasoo Brief History of Assyrians Marcantonius Amulilus 1562 R d patriarchae Orientalium Assyriorum de Sacro oecumenico Tridentini concilio approbatio amp professio et literae illustrissimi domini Marciantonij cardinalis Amulij ad legatos Sacri concilij Tridentini MDLXII K Christian Girling The Chaldean Catholic Church A study in modern history ecclesiology and church state relations 2003 2013 University of London 2015 p 35 Fred Aprim Assyria and Assyrians Since the 2003 US Occupation of Iraq PDF Retrieved October 12 2019 Annuaire Pontifical Catholique de 1914 pp 459 460 a b c Wilmshurst 2000 p 28 30 Wilmshurst 2000 p 32 253 George Percy Badger 1852 The Nestorians and Their Rituals with the Narrative of a Mission to Mesopotamia and Coordistan in 1842 1844 and of a Late Visit to Those Countries in 1850 Also Researches Into the Present Condition of the Syrian Jacobites Papal Syrians and Chaldeans and an Inquiry Into the Religious Tenets of the Yezeedees Joseph Masters p 169 O Mahony 2006 p 528 Wilmshurst 2000 p 37 AsiaNews it A Chaldean priest and three deacons killed in Mosul www asianews it Retrieved 15 October 2018 The Chaldean Church mourns Fr Ragheed Ganni and his martyrs AsiaNews Retrieved 5 November 2019 Servant of God Fr Ragheed Ganni Pontifical Irish College Rome 27 May 2018 Retrieved 5 November 2019 Kidnappers take Iraqi Archbishop Kill his three companions Catholic News Service Catholic News Service Archived from the original on 2008 03 11 Retrieved 2008 03 14 Chaldean Americans at a glance Chaldean American Chamber of Commerce Archived from the original on 25 June 2020 Retrieved 27 April 2020 Eparchy of Saint Thomas t Apostle of Sydney Chaldean Catholic Hierarchy org David M Cheney Retrieved 21 January 2015 Archbishop Djibrail Kassab Catholic Hierarchy org David M Cheney Retrieved 21 January 2015 Eparchy of Saint Thomas the Apostle of Detroit Chaldean Catholic Hierarchy org David M Cheney Retrieved 21 January 2015 Assyrian Bishop Mar Bawai Soto explains his journey into communion with the Catholic Church kaldaya net Retrieved 11 September 2012 CNS NEWS BRIEFS Jun 10 2011 Catholicnews com Archived from the original on 30 March 2012 Retrieved 11 May 2013 2006 Religious Affiliation Full Classification 2006 Religious Affiliation Full Classification The Census Campaign Australia Census campaign org au Archived from the original on 9 April 2013 Retrieved 11 May 2013 a b Badger Nestorians i 174 5 Martin La Chaldee 205 12 Chabot 1896 p 433 453 Tfinkdji 1914 p 476 520 Wilmshurst 2000 p 362 a b Wilmshurst 2000 p 360 363 Suppressed and later be included in Archdiocese of Urmya Urmia AP Q amp A on the Reformed Chaldean Mass Archived from the original on 28 January 2014 Retrieved 13 February 2016 Common Christological Declaration between the Catholic Church and the Assyrian Church of the East Vatican Archived from the original on 2009 01 04 Retrieved 2009 04 01 Guidelines issued by the Pontifical Council for Promoting Christian Unity Vatican Archived from the original on 2015 11 03 Retrieved 2009 04 01 Valente Gianni 25 June 2015 Chaldean Patriarch gambles on re establishing Church of the East Vatican Insider Chaldean Patriarch gambles on re establishing Church of the East La Stampa 25 June 2015 Accessed 11 May 2017 Assyrian Bishop Mar Awa Royel Replies to the Unity offer by Chaldean Catholic Patriarch 10 July 2015 Archived from the original on 13 September 2021 Retrieved 9 March 2021 Sources EditAssemani Giuseppe Simone 1719 Bibliotheca orientalis clementino vaticana Vol 1 Roma Assemani Giuseppe Luigi 1775 De catholicis seu patriarchis Chaldaeorum et Nestorianorum commentarius historico chronologicus Roma Assemani Giuseppe Luigi 2004 History of the Chaldean and Nestorian patriarchs Piscataway New Jersey Gorgias Press Becchetti Filippo Angelico 1796 Istoria degli ultimi quattro secoli della Chiesa Vol 10 Roma Badger George Percy 1852 The Nestorians and Their Rituals Vol 1 London Joseph Masters Badger George Percy 1852 The Nestorians and Their Rituals Vol 2 London Joseph Masters ISBN 9780790544823 Baum Wilhelm Winkler Dietmar W 2003 The Church of the East A Concise History London New York Routledge Curzon ISBN 9781134430192 Baumer Christoph 2006 The Church of the East An Illustrated History of Assyrian Christianity London New York Tauris ISBN 9781845111151 Becchetti Filippo Angelico 1796 Istoria degli ultimi quattro secoli della Chiesa Vol 10 Roma Beltrami Giuseppe 1933 La Chiesa Caldea nel secolo dell Unione Roma Pontificium Institutum Orientalium Studiorum ISBN 9788872102626 Borbone Pier Giorgio 2014 The Chaldean Business The Beginnings of East Syriac Typography and the Profession of Faith of Patriarch Elias Miscellanea Bibliothecae Apostolicae Vaticanae 20 211 258 Burleson Samuel Rompay Lucas van 2011 List of Patriarchs of the Main Syriac Churches in the Middle East Gorgias Encyclopedic Dictionary of the Syriac Heritage Piscataway NJ Gorgias Press pp 481 491 Chabot Jean Baptiste 1896 Ettat religieux des dioceses formant le patriarcat chaldeen de Babylone Revue de l Orient chretien 1 433 453 Chaumont Marie Louise 1988 La Christianisation de l Empire Iranien Des origines aux grandes persecutions du ive siecle Louvain Peeters ISBN 9789042905405 Fiey Jean Maurice 1967 Les etapes de la prise de conscience de son identite patriarcale par l Eglise syrienne orientale L Orient Syrien 12 3 22 Fiey Jean Maurice 1970 Jalons pour une histoire de l Eglise en Iraq Louvain Secretariat du CSCO Fiey Jean Maurice 1979 1963 Communautes syriaques en Iran et Irak des origines a 1552 London Variorum Reprints ISBN 9780860780519 Fiey Jean Maurice 1993 Pour un Oriens Christianus Novus Repertoire des dioceses syriaques orientaux et occidentaux Beirut Orient Institut ISBN 9783515057189 Frazee Charles A 2006 1983 Catholics and Sultans The Church and the Ottoman Empire 1453 1923 Cambridge Cambridge University Press ISBN 9780521027007 Giamil Samuel 1902 Genuinae relationes inter Sedem Apostolicam et Assyriorum orientalium seu Chaldaeorum ecclesiam Roma Ermanno Loescher Gulik Wilhelm van 1904 Die Konsistorialakten uber die Begrundung des uniert chaldaischen Patriarchates von Mosul unter Papst Julius III PDF Oriens Christianus 4 261 277 Habbi Joseph 1966 Signification de l union chaldeenne de Mar Sulaqa avec Rome en 1553 L Orient Syrien 11 99 132 199 230 Habbi Joseph 1971a L unification de la hierarchie chaldeenne dans la premiere moitie du XIXe siecle PDF Parole de l Orient 2 1 121 143 Archived from the original PDF on 2021 06 19 Retrieved 2017 08 14 Habbi Joseph 1971b L unification de la hierarchie chaldeenne dans la premiere moitie du XIXe siecle Suite PDF Parole de l Orient 2 2 305 327 Archived from the original PDF on 2021 06 19 Retrieved 2017 08 14 Hage Wolfgang 2007 Das orientalische Christentum Stuttgart Kohlhammer Verlag ISBN 9783170176683 Hartmann Klaus Peter 1980 Untersuchungen zur Sozialgeographie christlicher Minderheiten im Vorderen Orient Wiesbaden Reichert ISBN 9783882260809 Hill Henry ed 1988 Light from the East A Symposium on the Oriental Orthodox and Assyrian Churches Toronto Anglican Book Centre ISBN 9780919891906 Jakob Joachim 2014 Ostsyrische Christen und Kurden im Osmanischen Reich des 19 und fruhen 20 Jahrhunderts Munster LIT Verlag ISBN 9783643506160 Joseph John B 2000 The Modern Assyrians of the Middle East A History of Their Encounter with Western Christian Missions Archaeologists and Colonial Powers Leiden Brill ISBN 9004116419 Labourt Jerome 1908 Note sur les schismes de l Eglise nestorienne du XVIe au XIXe siecle Journal Asiatique 11 227 235 Lampart Albert 1966 Ein Martyrer der Union mit Rom Joseph I 1681 1696 Patriarch der Chaldaer Einsiedeln Benziger Verlag Lemmens Leonhard 1926 Relationes nationem Chaldaeorum inter et Custodiam Terrae Sanctae 1551 1629 Archivum Franciscanum Historicum 19 17 28 Marthaler Berard L ed 2003 Chaldean Catholic Church Eastern Catholic The New Catholic Encyclopedia Vol 3 Thompson Gale pp 366 369 permanent dead link Murre van den Berg Heleen 1999 The Patriarchs of the Church of the East from the Fifteenth to Eighteenth Centuries PDF Hugoye Journal of Syriac Studies 2 2 235 264 doi 10 31826 hug 2010 020119 S2CID 212688640 Murre van den Berg Heleen 2008 Classical Syriac Neo Aramaic and Arabic in the Church of the East and the Chaldean Church between 1500 and 1800 Aramaic in Its Historical and Linguistic Setting Wiesbaden Harrassowitz Verlag pp 335 352 ISBN 9783447057875 Mutlu Numansen Sofia Ossewaarde Marinus 2019 A Struggle for Genocide Recognition How the Aramean Assyrian and Chaldean Diasporas Link Past and Present PDF Holocaust and Genocide Studies 33 3 412 428 doi 10 1093 hgs dcz045 Nichols Aidan 2010 1992 Rome and the Eastern Churches A Study in Schism 2nd revised ed San Francisco Ignatius Press ISBN 9781586172824 O Mahony Anthony 2006 Syriac Christianity in the modern Middle East In Angold Michael ed The Cambridge History of Christianity Eastern Christianity Vol 5 Cambridge Cambridge University Press pp 511 536 ISBN 9780521811132 Outerbridge Leonard M 1952 The lost churches of China Philadelphia Westminster Press Roberson Ronald 1999 1986 The Eastern Christian Churches A Brief Survey 6th ed Roma Orientalia Christiana ISBN 9788872103210 Tfinkdji Joseph 1914 L eglise chaldeenne catholique autrefois et aujourd hui Annuaire Pontifical Catholique 17 449 525 Tisserant Eugene 1931 Eglise nestorienne Dictionnaire de theologie catholique Vol 11 pp 157 323 Vine Aubrey R 1937 The Nestorian Churches London Independent Press Voste Jacques Marie 1925 Missio duorum fratrum Melitensium O P in Orientem saec XVI et relatio nunc primum edita eorum quae in istis regionibus gesserunt Analecta Ordinis Praedicatorum 33 4 261 278 Voste Jacques Marie 1928 Catalogue de la bibliotheque syro chaldeenne du couvent de Notre Dame des Semences pres d Alqos Iraq Angelicum 5 3 36 161 194 325 358 481 498 Voste Jacques Marie 1930 Les inscriptions de Rabban Hormizd et de N D des Semences pres d Alqos Iraq Le Museon 43 263 316 Voste Jacques Marie 1931 Mar Iohannan Soulaqa premier Patriarche des Chaldeens martyr de l union avec Rome 1555 Angelicum 8 187 234 Wigram William Ainger 1929 The Assyrians and Their Neighbours London G Bell amp Sons Wilmshurst David 2000 The Ecclesiastical Organisation of the Church of the East 1318 1913 Louvain Peeters Publishers ISBN 9789042908765 Wilmshurst David 2011 The Martyred Church A History of the Church of the East London East amp West Publishing Limited ISBN 9781907318047 Zora Subhi 1994 Some Outstanding Events in the History of the Chaldean Christians of the East 1551 1992 VI Symposium Syriacum 1992 Roma Pontificium institutum studiorum orientalium pp 347 359 ISBN 9788872103050 Further reading EditYakoub Afram 2020 The Path to Assyria A call for national revival Sweden Tigris Press ISBN 978 91 981541 6 0Lundgren Svante 2016 The Assyrians From Nineveh to Sodertalje Enschede The Netherlands Nineveh Press ISBN 978 9198344127External links Edit Wikimedia Commons has media related to Chaldean Catholic Church Chaldean Catholic Church Mass Times Article on the Chaldean Catholic Church by Ronald Roberson on the CNEWA web site Chaldean Catholic Diocese of Saint Peter East Syriac Rite Catholic Encyclopedia Daughters of the Immaculate Conception a congregation located in Michigan Archived 2015 12 08 at the Wayback Machine Guidelines for Chaldean Catholics receiving the Eucharist in Assyrian Churches History of the Chaldean Church Qambel Maran Syriac chants from South India a review and liturgical music tradition of Syriac Christians revisited 1 Archived 2015 12 08 at the Wayback Machine 2 3 Archived 2011 07 25 at the Wayback Machine Homepage of Fr Damian Hungs in German Retrieved from https en wikipedia org w index php title Chaldean Catholic Church amp oldid 1154371361, wikipedia, wiki, book, books, library,

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