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Syriac Orthodox Church

May 13, 2023

For other uses, see Jacobite.
"Syrian Orthodox" redirects here. For other uses, see Syrian Orthodox (disambiguation).

The Syriac Orthodox Church (Classical Syriac: ܥܺܕܬܳܐ ܣܽܘܪܝܳܝܬܳܐ ܬܪܺܝܨܰܬ݂ ܫܽܘܒܚܳܐ, romanized: ʿIdto Sūryoyto Trīṣath Shubḥo;[11] Arabic: الكنيسة السريانية الأرثوذكسية, Malayalam: സുറിയാനി ഓർത്തഡോക്സ് സഭ, romanized: Suriyāni ōrtḥdōx Sabḥa),[12] also known as West Syriac Church or West Syrian Church,[13] officially known as the Syriac Orthodox Patriarchate of Antioch and All the East,[14] and informally as the Jacobite Church,[15] is an Oriental Orthodox church that branched from the Church of Antioch. The bishop of Antioch, known as the patriarch, heads the church and possesses apostolic succession through Saint Peter (Classical Syriac: ܫܡܥܘܢ ܟܐܦܐ, romanized: Šemʿōn Kēp̄ā), according to sacred tradition.[16][17] The church upholds Miaphysite doctrine in Christology, and employs the Divine Liturgy of Saint James, associated with James, the brother of Jesus.[18] Classical Syriac is the official and liturgical language of the church.


Syriac Orthodox Church
Classical Syriac: ܥܺܕܬܳܐ ܣܽܘ̣ܪܝܳܝܬܳܐ ܗܰܝܡܳܢܽܘܬܳܐ ܬܪܺܝܨܰܬ ܫܽܘ̣ܒ̣ܚܳܐ
TypeAntiochian
ClassificationEastern Christian
OrientationOriental Orthodox
ScripturePeshitta
TheologyMiaphysitism
PolityEpiscopal
StructureCommunion
PatriarchIgnatius Aphrem II Patriarch
Catholicate of IndiaMalankara Syriac Orthodox Church
AssociationsWorld Council of Churches
RegionMiddle East, India, and diaspora
LanguageClassical Syriac
LiturgyWest Syriac: Liturgy of Saint James
HeadquartersCathedral of Saint George, Damascus, Syria (since 1959)
Origin1st century *[1][2][3]
Antioch, Roman Empire[4][5]
Independence518 A.D.[6]
Branched fromChurch of Antioch[7]
SeparationsMalankara Orthodox Syrian Church (1911)
MembersApproximately 1.4 million[8][9]
Aid organizationEPDC St. Ephrem Patriarchal Development Committee[10]
Official websiteSyriac Orthodox Patriarchate
*Origin is according to Sacred tradition.
West Syriac Cross Unicode (U+2670) : ♰

The church gained its hierarchical distinctiveness in 512, when pro-Chalcedonian patriarch Flavian II of Antioch was deposed by Byzantine emperor Anastasius I Dicorus,[19] and a synod was held at Laodicea in Syria in order to choose his successor,[20] a prominent Miaphysite theologian Severus the Great (d. 538).[21] His later deposition (in 518) was not recognized by the Miaphisite party, and thus a distinctive (autocephalous) miaphysite patriarchate was established, headed by Severus and his successors. During the sixth century, miaphysite hierarchical structure in the region was further straightened by Jacob Baradaeus (d. 578),[22][23][24] while the pro-Chalcedonian faction would form to become the Greek Orthodox Church of Antioch (part of the wider Eastern Orthodox Church).

In 1662, the vacant Syriac Patriarchate of Antioch was filled by individuals who aligned themselves with the Catholic Church. Andrew Akijan was elected in that year, and was succeeded by another Catholic in Gregory Peter VI Shahbaddin. The non-Catholic Syriac party elected the rival Abdulmasih I, Shahbaddin's uncle, as a competing patriarch. Upon Shahbaddin's death in 1702, the Catholic line died out for several decades until the Holy Synod in 1782 elected Michael III Jarweh, who again aligned the Syriacs with the pope. Following a period of violence and intrigue, the non-Catholic party was again recognized with their own patriarch and the Catholic line continued independently as the Syriac Catholic Church.

Mor Hananyo Monastery was the headquarters of the church from c. 1160 until 1932.[25] The patriarchate was transferred to Homs due to the Sayfo genocide and the effects of World War I. The current see of the church is the Cathedral of Saint George, Bab Tuma, Damascus, Syria, since 1959.[26][27][28] Since 2014, Ignatius Aphrem II is the current Patriarch of Antioch. The church has archdioceses and patriarchal vicariates in countries covering six continents. Being an active member of the World Council of Churches, the church participates in various ecumenical dialogues with other churches.[29][30]

Name and identity

See also: Terms for Syriac Christians and Christianity in Syria
 
Interior of St. Stephen Church, Gütersloh.

Syriac-speaking Christians have referred to themselves as "Ārāmāyē/Āṯūrāyē/Sūryāyē" in native Aramaic terms based on their ethnic identity.[31] In most languages besides English, a unique name has long been used to distinguish the church from the polity of Syria. In Arabic (the official language of Syria), the church is known as the "Kenissa Suryaniya" as the term "Suryani" identifies the Syriac language and people. Chalcedonians referred to the church as "Jacobite" (after Jacob Baradaeus) since the schism that followed the 451 Council of Chalcedon.[32] English-speaking historians identified the church as the "Syrian Church". The English term "Syrian" was used to describe the community of Syriacs in ancient Syria. In the 15th century, the term "Orthodox" (from Greek: "orthodoxía"; "correct opinion") was used to identify churches that practiced the set of doctrines believed by the early Christians. Since 1922, the term "Syrian" started being used for things named after the Syrian Federation. Hence, in 2000, the Holy Synod ruled that the church be named as "Syriac Orthodox Church" after the Syriac language, the official liturgical language of the church.[33]

The church is not ethnically exclusive, but two main ethnic groups in the community contest their ethnic identification as "Assyrians" and "Arameans".[34] "Suryoye" is the term used to identify the Syriacs in the diaspora.[35] The Syriac Orthodox identity included auxiliary cultural traditions of the Assyrian Empire and Aramean kingdoms.[36] Church traditions crystallized into ethnogenesis through the preservation of their stories and customs by the 12th century. Since the 1910s, the identity of Syriac Orthodoxy in the Ottoman Empire was principally religious and linguistic.[37][38][39]

In recent works, Assyrian-American historian Sargon Donabed has pointed out that parishes in the US were originally using Assyrian designations in their official English names, also noting that in some cases those designations were later changed to Syrian, and then to Syriac, while several other parishes still continue to use Assyrian designations.[40][41][42][43]

History

 
A sixth-century encaustic icon from Saint Catherine's Monastery, Mount Sinai, Egypt
 
Syriac Orthodox Chapel of Saints Joseph of Arimathea and Nicodemus, Church of the Holy Sepulchre, Jerusalem

Early history

The church claims apostolic succession through the pre-Chalcedonian Patriarchate of Antioch to the Early Christian communities from Jerusalem led by Saint Barnabas and Saint Paul in Antioch, during the Apostolic era, as described in the Acts of the Apostles; "The disciples were first called Christians in Antioch" (New Testament, Acts 11:26). Saint Peter was selected by Jesus Christ (New Testament, Matthew 16:18) and is venerated as the first bishop of Antioch in c. 37 A.D. after the Incident at Antioch.[44][45][46]

Saint Evodius was Bishop of Antioch until 66 AD and was succeeded by Saint Ignatius of Antioch.[47] The earliest recorded use of the term "Christianity" (Greek: Χριστιανισμός) was by Ignatius of Antioch, in around 100 AD.[48] In A.D 169, Theophilus of Antioch wrote three apologetic tracts to Autolycus.[49] Patriarch Babylas of Antioch was considered the first saint recorded as having had his remains moved or "translated" for religious purposes—a practice that was to become extremely common in later centuries.[50] Eustathius of Antioch supported Athanasius of Alexandria who opposed the followers of the condemned doctrine of Arius (Arian controversy) at the First Council of Nicaea.[51] During the time of Meletius of Antioch the church split due to his being deposed for Homoiousian leanings—which became known as the Meletian Schism and saw several groups and several claimants to the See of Antioch.[52][53][54][55]

Patriarchate of Antioch

Further information: List of Syriac Orthodox Patriarchs of Antioch

Given the antiquity of the Bishopric of Antioch and the importance of the Christian community in the city of Antioch, a commercially significant city in the eastern parts of the Roman Empire, the First Council of Nicaea (325) recognized the Bishopric as one of main regional primacies in Christendom, with jurisdiction over the administrative Diocese of the Orient, thus laying the foundation for the creation of the "Patriarchate of Antioch and All of the East".[56] Because of the significance attributed to Ignatius of Antioch in the church, most of the Syriac Orthodox patriarchs since 1293 have used the name of Ignatius in the title of the Patriarch preceding their own Patriarchal name.[57]

Christological controversies that followed the Council of Chalcedon (451) resulted in a long struggle for the Patriarchate between those who accepted and those who rejected the council. In 512, pro-Chalcedonian patriarch Flavian II of Antioch was deposed by Emperor Anastasius I (d. 518), and new patriarch Severus of Antioch (d. 538) was chosen to succeed him. On 6 November 512, at the synod of Laodicea in Syria, a prominent miapyhsite theologian Severus the Great was elected, and consecrated on 16 November at the Great Church of Antioch.[19] In 518, he was exiled from Antioch,[58] by new emperor Justin I (d. 527), who tried to enforce a uniform Chalcedonian orthodoxy throughout the empire.[59][60][61] Those who belonged to the pro-Chalcedonian party accepted newly appointed patriarch Paul, who took over the see of Antioch. The miaphisite patriarchate was thus forced to move from Antioch with Severus the Great who took refuge in Alexandria. The non-Chalcedonian community was divided between "Severians" (followers of Severus), and aphthartodocetae, and that division remained unresolved until 527.[62] Severians continued to recognize Severus as the legitimate miaphysite Patriarch of Antioch until his death in 538, and then proceeded to follow his successors.

Bishop Jacob Baradaeus (died 578) is credited for ordaining most of the miaphysite hierarchy while facing heavy persecution in the sixth century. In 544, Jacob Baradeus ordained Sergius of Tella continuing the non-Chalcedonian succession of patriarchs of the Church of Antioch.[63] That was done in opposition to the government-backed Patriarchate of Antioch held by the pro-Chalcedonian believers leading to the Syriac Orthodox Church being known popularly as the "Jacobite" Church, while the Chalcedonian believers were known popularly as Melkites—coming from the Syriac word for king (malka), an implication of the Chalcedonian Church's relationship to the Roman Emperor (later emphasised by the Melkite Greek Catholic Church).[64] Because of many historical upheavals and consequent hardships that the Syriac Orthodox Church had to undergo, the patriarchate was transferred to different monasteries in Mesopotamia for centuries. John III of the Sedre was elected and consecrated Patriarch after the death of Athanasius I Gammolo in 631 A.D., followed by the fall of Roman Syria and the Muslim conquest of the Levant. John and several bishops were summoned before Emir Umayr ibn Sad al-Ansari of Hims to engage in open debate regarding Christianity and represent the entire Christian community, including non-Syriac Orthodox communities, such as Greek Orthodox Syrians.[65] The Emir demanded translations of the Gospels into Arabic to confirm John's beliefs, which according to the Chronicle of Michael the Syrian was the first translation of the Gospels into Arabic.

Transfer to new locations

During 1160,[25] the patriarchate was transferred from Antioch to Mor Hananyo Monastery (Deir al. Zaʿfarān) in southeastern Anatolia near Mardin, where it remained until 1933 and re-established in Homs, Syria, due to the adverse political situation in Turkey. In 1959, the patriarchate was transferred to Damascus. The mother church and official seat of the Syriac Orthodox Church are now situated in Bab Tuma, Damascus, capital of Syria.

Middle Ages

 
Syriac Orthodox dioceses in the medieval period.
  Palestine
  Syria
  Lebanon and Cyprus
  Cilicia
  Cappadocia
  Amid and Arzun
  Commagene
  Osrhoene
  Mardin and Tur Abdin
  Iraq

The eighth-century hagiography Life of Jacob Baradaeus is evidence of a definite denominational and social differentiation between the Chalcedonians and Miaphysites (Syriac Orthodox).[66] The longer hagiography shows that the Syriac Orthodox (called "Syriac Jacobites" in the work: suryoye yaquboye) self-identified with Jacob's story more than those of other saints.[67] Coptic historian and miaphysite bishop Severus ibn al-Muqaffa (ca. 897) speaks of Jacobite origins, and on the veneration of Jacob Baradaeus. He claimed that unlike the Chalcedonian Christians (who were labeled as "Melkites"), Miaphysite Jacobites never traded their Orthodoxy to win the favor of the Byzantine emperors, as the Melkites had done (malko is derived from "ruler, king, emperor").[68][69][70]

In Antioch, after the 11th-century persecutions, the Syriac Orthodox population was almost extinguished. Only one Jacobite church is attested in Antioch in the first half of the 12th century, while a second and third are attested in the second half of the century, perhaps due to refugee influx. Dorothea Weltecke thus concludes that the Syriac Orthodox populace was very low in this period in Antioch and surroundings.[71]

In the 12th century, several Syriac Orthodox Patriarchs visited Antioch and some established temporary residences.[72] In the 13th century, the Syriac Orthodox hierarchy in Antioch was prepared to accept Latin supervision.[73] In Adana, an anonymous 1137 report speaks of the entire population consisting of Syriac Orthodox.[71] Before the advent of the Crusades, the Syriacs occupied most of the hill country of Jazirah (Upper Mesopotamia).[74]

Early modern period

16th century

Moses of Mardin (fl. 1549–d. 1592) was a diplomat of the Syriac Orthodox Church in Rome in the 16th century.[75]

17th century

By the early 1660s, 75% of the 5,000 Syriac Orthodox of Aleppo had converted to Catholicism following the arrival of mendicant missionaries.[76] The Catholic missionaries had sought to place a Catholic Patriarch among the Jacobites and consecrated Andrew Akhijan as the Patriarch of the newly founded Syriac Catholic Church.[76] The Propaganda Fide and foreign diplomats pushed for Akhijan to be recognized as the Jacobite Patriarch, and the Porte then consented and warned the Syriac Orthodox that they would be considered an enemy if they did not recognize him.[77] Despite the warning and gifts to priests, frequent conflicts and violent arguments continued between the Catholic and Orthodox Syriacs.[77] Around 1665, many Saint Thomas Christians of Kerala, India, committed themselves in allegiance to the Syriac Orthodox Church, which established the Malankara Syrian Church. The Malankara Church consolidated under Mar Thoma I welcomed Gregorios Abdal Jaleel, who regularised the canonical ordination of Mar Thoma I as a native democratically elected Bishop of the Malabar Syrian Christians.[78]

Late modern period

In the 19th century, the various Syriac Christian denominations did not view themselves as part of one ethnic group.[79] During the Tanzimat reforms (1839–78), the Syriac Orthodox was granted independent status by gaining recognition as their own millet in 1873, apart from Armenians and Greeks.[80]

In the late 19th century, the Syriac Orthodox community of the Middle East, primarily from the cities of Adana and Harput, began the process of creating the Syriac diaspora, with the United States being one of their first destinations in the 1890s.[81] Later, in Worcester, the first Syriac Orthodox Church in the United States was built.[40]

Also in the late 1800s, the reformation faction of the Saint Thomas Christians in India left to form the Mar Thoma Syrian Church.

The 1895–96 massacres in Turkey affected the Armenian and Syriac Orthodox communities when an estimated 105,000 Christians were killed.[82] By the end of the 19th century, 200,000 Syriac Orthodox Christians remained in the Middle East, most concentrated around Saffron Monastery, the Patriarchal Seat.[83]

In 1870, there were 22 Syriac Orthodox settlements in the vicinity of Diyarbakır.[84] In the 1870–71 Diyarbakır salnames, there were 1,434 Orthodox Syriacs in that city.[85][86] On 10 December 1876, Ignatius Peter IV consecrated Geevarghese Gregorios of Parumala as metropolitan.[87] Rivalry within the Syriac Orthodox Church in Tur Abdin resulted in many conversions to the Syriac Catholic Church (the Uniate branch).[88]

Genocide (1914–1918)

 
Sayfo Monument at St. Peters & St. Pauls Church, Hallunda.
Further information: Seyfo

The Ottoman authorities killed and deported Orthodox Syriacs, then looted and appropriated their properties.[89] During 1915–16, the number of Orthodox Syriacs in the Diyarbakır province was reduced by 72%, and in the Mardin province by 58%.[90]

Interwar period In 1924, the patriarchate of the Church was transferred to Homs after Kemal Atatürk expelled the Syriac Orthodox Patriarch, who took the library of Deir el-Zaferan and settled in Damascus.[91][92] The Syriac Orthodox villages in Tur Abdin suffered from the 1925–26 Kurdish rebellions and massive flight to Lebanon, northern Iraq and especially Syria ensued.[93]

In the early 1920s, the city of Qamishli was built mainly by Syriac Orthodox refugees, escaping the Syriac genocide.

1945–2000

In 1959, the seat of the Syriac Orthodox Church was transferred to Damascus in Syria.[91] In the mid-1970s, the estimate of Syriac Orthodox lived in Syria is 82,000.[94] In 1977, the number of Syriac Orthodox followers in diaspora dioceses was: 9,700 in the Diocese of Middle Europe; 10,750 in the Diocese of Sweden and surrounding countries.[95]

On 20 October 1987, Geevarghese Mar Gregorios of Parumala was declared a saint by Ignatius Zakka I Iwas, Patriarch permitting additions to the diptychs.[96][97]

 
Damage to exterior of St. Mary Church of the Holy Belt during the Syrian Civil War.

Leadership

Patriarch

The supreme head of the Syriac Orthodox Church is named Patriarch of Antioch, in reference to his titular pretense to one of the five patriarchates of the Pentarchy of Byzantine Christianity. Considered the "father of fathers", he must be an ordained bishop. He is the general administrator to Holy Synod and supervises the spiritual, administrative, and financial matters of the church. He governs external relations with other churches and signs agreements, treaties, contracts, pastoral encyclicals (bulls), pastoral letters related to the affairs of the church.[98]

Maphrian or Catholicos of India

After the Patriarch, the second highest Rank in the Syriac Orthodox Church is that of the Maphrian or the Catholicos of India. He is important functionary in guiding the church when the patriarchate falls vacant after the death of a Patriarch, overseeing the election of the next Patriarch and leading the ceremony for the ordination of the Patriarch. The Maphrian's see is India and is the head of the Malankara Jacobite Syrian Church and is subject to the authority of the Patriarch. In joint councils the Maphrian is seated on the right side of the Patriarch and heads the church's regional synod in India with the Patriarch's sanction.

Archbishops and Bishops

The title bishop comes from the Greek word episkopos, meaning "the one who oversees".[99] A bishop is a spiritual ruler of the church who has different ranks. Then there are metropolitan bishops or archbishops, and under them, there are auxiliary bishops.

Priests

The priest (Kasheesho) is the seventh rank and is the one duly appointed to administer the sacraments. Unlike in the Catholic Church, Syriac deacons may marry before ordained as priests; they cannot marry after ordained as priests. There is an honorary rank among the priests that are Corepiscopos who has the privileges of "first among the priests" and is given a chain with a cross and specific vestment decorations. Corepiscopos is the highest rank a married man can be elevated to in the Syriac Orthodox Church. The ranks above the Corepiscopos are unmarried.

Deacons

In the Syriac Orthodox tradition, different ranks among the deacons are specifically assigned with particular duties. The six ranks of the diaconate are:

  1. 'Ulmoyo (Faithful)
  2. Mawdyono (Confessor of faith)
  3. Mzamrono (Singer)
  4. Quroyo or Korooyo (Reader)
  5. Afudyaqno (Sub-deacon)
  6. Evangeloyo (High deacon)
  7. Masamsono (Full deacon)

Only a full deacon can take the censer during the Divine Liturgy to assist the priest. In Jacobite Syrian Christian Church, because of the lack of deacons, altar assistants who do not have a rank of deaconhood may assist the priest.

Historically, in the Malankara Church, the local chief was called as Archdeacon, who was the ecclesiastical authority of the Saint Thomas Christians in the Malabar region of India.[100]

Deaconess

An ordained deaconess is entitled to enter the sanctuary only for cleaning, lighting the lamps and is limited to give Holy Communion to women and the children who are under the age of five.[101] She can read scriptures, Holy Gospel in a public gathering. The name of deaconess can also be given to a choirgirl. Deaconess is not ordained as chanter before reaching fifteen years of age. The ministry of the deaconess assists the priest and deacon outside the altar including in the service of baptizing women and anointing them with holy chrism.[102]

While this rank exists, it is rarely awarded.

Worship

Bible

Syriac Orthodox churches use the Peshitta (Syriac: simple, common) as its Bible. The New Testament books of this Bible are estimated to have been translated from Greek to Syriac between the late first century to the early third century AD.[103] The Old Testament of the Peshitta was translated from Hebrew, probably in the second century. The New Testament of the Peshitta, which originally excluded certain disputed books, had become the standard by the early fifth century, replacing two early Syriac versions of the gospels.

Doctrine

The Syriac Orthodox Church theology is based on the Nicene Creed. The Syriac Orthodox Church teaches that it is the One, Holy, Catholic and Apostolic Church founded by Jesus Christ in his Great Commission,[104] that its metropolitans are the successors of Christ's Apostles, and that the Patriarch is the successor to Saint Peter on whom primacy was conferred by Jesus Christ.[105][106] The church accepted first three synods held at Nicaea (325), Constantinople (381), and Ephesus (431), shaping the formulation and early interpretation of Christian doctrines.[107] The Syriac Orthodox Church is part of Oriental Orthodoxy, a distinct communion of churches claiming to continue the patristic and apostolic Christology before the schism following the Council of Chalcedon in 451.[108] In terms of Christology, the Oriental Orthodox (Non-Chalcedonian) understanding is that Christ is "One Nature—the Logos Incarnate, of the full humanity and full divinity". Just as humans are of their mothers and fathers and not in their mothers and fathers, so too is the nature of Christ according to Oriental Orthodoxy. The Chalcedonian understanding is that Christ is "in two natures, full humanity and full divinity". This is the doctrinal difference that separated the Oriental Orthodox from the rest of Christendom. The church believes in the mystery of Incarnation and venerate Virgin Mary as Theotokos or Yoldath Aloho (Meaning: 'Bearer of God').[109][110]

The Fathers of the Syriac Orthodox Church gave a theological interpretation to the primacy of Saint Peter.[111] They were fully convinced of the unique office of Peter in the early Christian community. Ephrem, Aphrahat, and Maruthas unequivocally acknowledged the office of Peter. The different orders of liturgies used for sanctification of church buildings, marriages, ordinations etc., reveal that the primacy of Peter is a part of faith of the church. The church does not believe in Papal Primacy as understood by the Roman See, rather, Petrine Primacy according to the ancient Syriac tradition.[112] The church uses both Julian calendar and Gregorian calendar based on their regions and traditions they adapted.

Language

  • Syriac language, as the most prominent variant of Aramaic language in the Christian era, is used by the Syriac Orthodox Church in two basic forms: Classical Syriac is traditionally employed as the main liturgical and literary language, while Neo-Aramaic (Neo-Syriac) dialect known as Turoyo is spoken as the most common vernacular language.[113][114]
  • Arabic had become the dominant language of Syria, Lebanon, Palestine, and Egypt by the 11th century.[115] Syriac Orthodox clergy wrote in Arabic using Garshūni, a Syriac script in the 15th century and later adopted the Arabic script.[115] An English missionary in the 1840s noted that the Arabic speech of the Syriacs was intermixed with Syriac vocabulary.[115] They chose Arabic and Muslim-sounding names, while women had Biblical names.[115]
  • Greek language was historically used (along with Syriac) in the earliest periods, during and after the separation (5th–6th centuries), but its use gradually declined.[116]
  • English: Used Globally along with Syriac.
  • Malayalam, Tamil, Kannada are presently used in India. Suriyani Malayalam, also known as Karshoni or Syriac Malayalam, is a dialect of Malayalam written in a variant form of the Syriac alphabet which was popular among the Saint Thomas Christians (also known as Syrian Christians or Nasranis) of Kerala in India.[117][118][119][120] It uses Malayalam grammar, the Maḏnḥāyā or "Eastern" Syriac script with special orthographic features, and vocabulary from Malayalam and East Syriac. This originated in the South Indian region of the Malabar Coast (modern-day Kerala). Until the 19th century, the script was widely used by Syrian Christians in Kerala.
  • Swedish, German, Dutch, Turkish, Spanish, Portuguese are used in diasporas along with Syriac.

Liturgy

 
Celebration of Mass at St. John's Church, Stuttgart, Germany.

The liturgical service is called Holy Qurobo in the Syriac language meaning "Eucharist". Liturgy of Saint James is celebrated on Sundays and special occasions. The Holy Eucharist consists of Gospel reading, Bible readings, prayers, and songs. The recitation of the Liturgy is performed according to with specific parts chanted by the presider, the lectors, the choir, and the congregated faithful, at certain times in unison. Apart from certain readings, prayers are sung in the form of chants and melodies. Hundreds of melodies remain preserved in the book known as Beth Gazo, the key reference to Syriac Orthodox church music.[121]

Prayer

Syriac Orthodox clergy and laity follow a regimen of seven prayers a day that are said at fixed prayer times, in accordance with Psalm 119 (cf. Shehimo).[122][123] According to the Syriac tradition, an ecclesiastical day starts at sunset and the Canonical hours are based on West Syriac Rite:

  • Evening or Ramsho prayer (Vespers)[124]
  • Night prayer or Sootoro prayer (Compline)[125]
  • Midnight or Lilyo prayer (Matins)
  • Morning or Saphro prayer (Prime or Lauds, 6 a.m.)
  • Third Hour or tloth sho`in prayer (Terce, 9 a.m.)
  • Sixth Hour or sheth sho`in prayer (Sext, noon)
  • Ninth Hour or tsha` sho'in prayer (None, 3 p.m.)

Sacraments

The seven Holy Sacraments of the church are:

Vestments

 
Liturgical vestments of clergy.

The clergy of the Syriac Orthodox Church has unique liturgical vestments with their order in the priesthood: the deacons, the priests, the chorbishops, the bishops, and the patriarch each have different vestments.[128]

Bishops usually wear a black or a red robe with a red belt. They should not wear a red robe in the presence of the patriarch, who wears a red robe. Bishops visiting a diocese outside their jurisdiction also wear black robes in deference to the bishop of the diocese, who alone wears red robes. They carry a crosier stylised with serpents representing the staff of Moses during sacraments. Corepiscopos wear a black or a purple robe with a purple belt. Bishops and corepiscopos have hand-held crosses.[129]

A priest also wears a phiro, or a cap, which he must wear for the public prayers. Monks also wear eskimo, a hood. Priests also have ceremonial shoes which are called msone. Without wearing these shoes, a priest cannot distribute Eucharist to the faithful. Then there is a white robe called kutino symbolizing purity. Hamniko or stole is worn over this white robe. Then he wears a girdle called zenoro, and zende, meaning sleeves. If the celebrant is a bishop, he wears a masnapto, or turban (different from the turbans worn by Sikh men). A cope called phayno is worn over these vestments. Batrashil, or pallium, is worn over the phayno by bishops, like hamnikho worn by priests.[130] The priest's usual dress is a black robe. In India, due to the hot weather, priests usually wear white robes except during prayers in the church, when they wear a black robe over the white one. Deacons wear a phiro, white kutino(robe) and of rank Quroyo and higher wear an uroro 'stole' in various shapes according to their rank. The deaconess wears a stole (uroro) hanging down from the shoulder in the manner of an archdeacon.[131]

Global presence

Demography

The Patriarchate was initially established in Antioch (present-day Syria, Turkey, and Iraq), due to the persecutions by Romans followed by Muslim Arabs, the Patriarchate was seated in Mor Hananyo Monastery, Mardin, in the Ottoman Empire (1160–1933); following Homs (1933–1959); and Damascus, Syria, since 1959. Historically, the followers of the church are mainly ethnic Assyrians/Syriacs who comprise the indigenous pre-Arab populations of modern Syria, Iraq and southeastern Turkey.[132] A diaspora has also spread from the Levant, Iraq, and Turkey throughout the world, notably in Sweden, Germany, the United Kingdom, Netherlands, Austria, France, United States, Canada, Guatemala, Argentina, Brazil, Australia, and New Zealand.

The church's members are divided into 26 Archdioceses, and 13 Patriarchal Vicariates.[133]

It is estimated that the church has 600,000 Syriac adherents, in addition to 2 million members of the Jacobite Syrian Christian Church and their own ethnic diaspora in India.[108][134][135] Additionally, there is also a large Syriac community among Mayan converts in Guatemala and South America numbering up to 1.5 million.[136] According to scholar James Minahan around 26% of the Assyrian people belong to the Syriac Orthodox Church.[137]

The number of Syriacs in Turkey is rising, due to refugees from Syria and Iraq fleeing ISIS, as well as Syriacs from the Diaspora who fled the region during the Turkey-PKK conflict (since 1978) returning and rebuilding their homes. The village of Kafro was populated by Syriacs from Germany and Switzerland.[138][139]

In the Syriac diaspora, there are approximately 80,000 members in the United States, 80,000 in Sweden, 100,000 in Germany, 15,000 in the Netherlands, 200,000 members in Brazil, Switzerland, and Austria.[140]

Jurisdiction of the patriarchate

Main article: Dioceses of the Syriac Orthodox Church

The Syriac Orthodox Church of Antioch originally covered the whole region of the Middle East and India. In recent centuries, its parishioners started to emigrate to other countries over the world. Today, the Syriac Orthodox Church has several archdioceses and patriarchal vicariates (exarchates) in many countries covering six continents.

Americas

 
St. Mark's Cathedral, Paramus, New Jersey.

The presence of the Syrian Orthodox faithful in America dates back to the late 19th century.[141][142]

North America

Central America

In the Guatemala region, a Charismatic movement emerged in 2003 was excommunicated in 2006 by the Roman Catholic Church later joined the church in 2013. Members of this archdiocese are Mayan in origin and live in rural areas, and display charismatic-type practices.[147]

South America

  • Patriarchal Vicariate of Argentina[151]
  • Patriarchal Vicariate of Brazil[152]

Eurasia

Middle East regions

Syriac Orthodox Church in the Middle East and the diaspora, numbering between 150,000 and 200,000 people in their indigenous area of habitation in Syria, Iraq, and Turkey according to estimations.[153] The community formed and developed in the Middle Ages. The Syriac Orthodox Christians of the Middle East speak Aramaic. Archbishoprics in the Middle East include regions of Jazirah, Euphrates, Aleppo, Homs, Hama, Baghdad, Basrah, Diyarbakır, Mosul, Kirkuk, Kurdistan, Mount Lebanon, Beirut, Istanbul, Ankara and Adiyaman,[154] Israel, Palestine, Jordan.[155][156][157]

Patriarchal Vicariates in the Middle East includes Damascus, Mardin, Turabdin, Zahle, UAE and the Arab States of the Persian Gulf.

India

Syriac Orthodox Church of Malankara (India)

Main article: Jacobite Syrian Christian Church

The Jacobite Syrian Christian Church, one of the various Saint Thomas Christian churches in India, is an integral part of the Syriac Orthodox Church, with the Patriarch of Antioch as its supreme head. The local head of the church in Malankara (Kerala) is Baselios Thomas I, ordained by Patriarch Ignatius Zakka I Iwas in 2002 and accountable to the Patriarch of Antioch. The headquarters of the church in India is at Puthencruz near Ernakulam in the state of Kerala in South India. Simhasana Churches and Honavar Mission is under the direct control of Patriarch. Historically, the St. Thomas Christians were part of the Church of the East, based in Persia which was under the Patriarch of Antioch until Council of Seleucia-Ctesiphon(410 AD.) and reunited with Syriac Orthodox Patriarchs of Antioch since c. 1652.[158] Syriac monks Mar Sabor and Mar Proth arrived at Malankara between the eighth and ninth centuries from Persia.[159] They established churches in Quilon, Kadamattom, Kayamkulam, Udayamperoor, and Akaparambu.[160]

The Malankara Marthoma Syrian Church is an independent reformed church under the jurisdiction of Marthoma Metropolitan and its first Reforming Metropolitan Mathews Athanasius was ordained by Ignatius Elias II in 1842.[161] Maphrianate was re-established in Malankara in 1912 by Ignatius Abded Mshiho II by the consecration of Paulose I as first Catholicos. Malankara Orthodox Syrian Church accepts the Patriarch of Antioch only as its spiritual Father as stated by the constitution of 1934.[162]

 
Altar of St.Mary's Knanaya Syriac Church Kottayam.

Knanaya Archdiocese

The Knanaya Syriac Orthodox Church is an archdiocese under the guidance and direction of Archbishop Severious Kuriakose with the patriarch as its spiritual head. They are the followers of the Syrian merchant Knāy Thoma (Thomas of Cana) in the fourth or eighth century, while another legend traces their origin to Jews in the Middle East.[163][164][165]

Evangelistic Association of the East

Main article: Evangelistic Association Of The East

E.A.E Arch Diocese is the missionary association of Syriac Orthodox Church founded in 1924 by Geevarghese Athunkal Cor-Episcopa at Perumbavoor.[166] This archdiocese is under the direct control of the patriarch under the guidance of Chrysostomos Markose, It is an organization with churches, educational institutions, orphanages, old age homes, convents, publications, mission centers, gospel teams, care missions, and a missionary training institute. It is registered in 1949 under the Indian Societies Registration Act. XXI of 1860 (Reg. No. S.8/1949ESTD 1924).[167][168]

Europe

Earlier in the 20th century many Syrian Orthodox immigrated to Western Europe diaspora, located in the Sweden, Netherlands, Germany, and Switzerland for economic and political reasons.[169][170] Dayro d-Mor Ephrem in Netherlands is the first Syriac Orthodox monastery in Europe established in 1981.[171] Dayro d-Mor Awgen, Arth, Switzerland,Dayro d-Mor Ya`qub d-Sarug, Warburg, Germany are the other monasteries located in Europe.

Patriarchal Vicariates:

Oceania

 
St. George Church, Melbourne
 
St. Aphrem Church, Victoria
Australia and New Zealand
  • Patriarchal Vicariate of Australia and New Zealand under Archbishop Malatius Malki Malki.[176][177][178][179]

Institutions

The church has various seminaries, colleges, and other institutions.[180] Patriarch Aphrem I Barsoum established St. Aphrem's Clerical School in 1934 in Zahlé. In 1946, the school was moved to Mosul, where it provided the church with a selection of graduates, the first among them being Patriarch Ignatius Zakka I Iwas and many other church leaders. In 1990, the Order of St. Jacob Baradaeus was established for nuns. Seminaries have been instituted in Sweden and in Salzburg for the study of Syriac theology, history, language, and culture. Happy Child House project started in 2019 provides childcare services in Damascus, Syria. The church has an international Christian education center for religious education.[181] The Antioch Syrian University was established on 8 September 2018 in Maarat Saidnaya, near Damascus.[182] The university is offering engineering, management and economics courses.[183]

Ecumenical relations

The Syriac Orthodox Church is active in ecumenical dialogues with various churches,[29][30] including the Catholic Church, Eastern Orthodox Churches, Anglican Communion, Syriac Church of the East, and other Christian denominations. The Church is an active member of the World Council of Churches since 1960 and Patriarch Ignatius Zakka I Iwas was one of the former presidents of WCC. It has also been involved in the Middle East Council of Churches since 1974. There are common Christological and pastoral agreements with the Catholic Church by the 20th century as the Chalcedonian schism was not seen with the same relevance, and from several meetings between the authorities of the Catholic Church and the Oriental Orthodoxy, reconciling declarations emerged in the common statements of the Patriarch Ignatius Jacob III and Pope Paul VI in 1971, Patriarch Ignatius Zakka I Iwas and Pope John Paul II in 1984:

The confusions and schisms that occurred between their Churches in the later centuries, they realise today, in no way affect or touch the substance of their faith, since these arose only because of differences in terminology and culture and in the various formulae adopted by different theological schools to express the same matter. Accordingly, we find today no real basis for the sad divisions and schisms that subsequently arose between us concerning the doctrine of Incarnation. In words and life, we confess the true doctrine concerning Christ our Lord, notwithstanding the differences in interpretation of such a doctrine which arose at the time of the Council of Chalcedon.[184]

The precise differences in theology that caused the Chalcedonian controversy is said to have arisen "only because of differences in terminology and culture and in the various formulae adopted by different theological schools to express the same matter", according to a common declaration statement between Patriarch Ignatius Jacob III and Pope Paul VI on Wednesday 27 October 1971. In 2015, Pope Francis addressed the Syriac Orthodox Church as "a Church of Martyrs " welcoming the visit of Ignatius Aphrem II to Holy See.[185] In 2015, Ignatius Aphrem II visited Patriarch Kirill of Moscow of the Russian Orthodox Church and discussed prospects of bilateral and theological dialogue existing since the late 1980s.[186] Since 1998, representatives of SOC, together with representatives of other Oriental Orthodox Churches, participate in the Ecumenical dialogue, and also in various forms of the Interfaith dialogue.[57][29][30]

Communities

Notable people

See also

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Further reading

Ecumenical relations with the Catholic Church

  • Pope Benedict XIV, Allatae Sunt (On the observance of Oriental Rites), Encyclical, 1755
  • Addresses of Pope Paul VI and His Holiness Mar Ignatius Jacob III, 1971
  • Common Declaration of Pope John Paul II and His Holiness Mar Ignatius Zakka I Iwas, 1984
  • Address of John Paul II on Occasion of the Visit to the Catholicos of the Malankarese Syrian Orthodox Church, 1986
  • Address of His Holiness Pope Francis to His Holiness Mor Ignatius Aphrem II Syriac orthodox patriarch of Antioch and all the East, 19 June 2015

External links

 
Wikimedia Commons has media related to Syriac Orthodox Church.
  • Syriac Orthodox Patriarchate (Official website)
  • Syriac Orthodox Patriarchate (Union between Christians)
  • Department of Syriac Studies

Media

  • Syriac religious TV channel of Syriac Orthodox Patriarchate of Antioch
  • Syriac Liturgy description and photos
  • Syriac Music Online
  • YouTube video of a Palm Sunday Mass
  • YouTube video: Associate professor Svante Lundgren explains the history and origin of the term "Syriac" (Suryoyo/Suroyo)

Relating to Syriac Orthodox Church

  • Margonitho: Syriac Orthodox Resources

Relating to Malankara Jacobite Syrian Orthodox Church

  • News Site Of Jacobite Syrian Orthodox Church
  • Malankara Vision: TV Of Jacobite Syrian Church
  • Radio Malankara: Radio of Jacobite Syrian Church

May 13, 2023
syriac, orthodox, church, other, uses, jacobite, syrian, orthodox, redirects, here, other, uses, syrian, orthodox, disambiguation, classical, syriac, ܕܬ, ܘܪܝ, ܝܬ, ܬܪ, ܝܨ, ܘܒܚ, romanized, ʿidto, sūryoyto, trīṣath, shubḥo, arabic, الكنيسة, السريانية, الأرثوذكسية. For other uses see Jacobite Syrian Orthodox redirects here For other uses see Syrian Orthodox disambiguation The Syriac Orthodox Church Classical Syriac ܥ ܕܬ ܐ ܣ ܘܪܝ ܝܬ ܐ ܬܪ ܝܨ ܬ ܫ ܘܒܚ ܐ romanized ʿIdto Suryoyto Triṣath Shubḥo 11 Arabic الكنيسة السريانية الأرثوذكسية Malayalam സ റ യ ന ഓർത തഡ ക സ സഭ romanized Suriyani ōrtḥdōx Sabḥa 12 also known as West Syriac Church or West Syrian Church 13 officially known as the Syriac Orthodox Patriarchate of Antioch and All the East 14 and informally as the Jacobite Church 15 is an Oriental Orthodox church that branched from the Church of Antioch The bishop of Antioch known as the patriarch heads the church and possesses apostolic succession through Saint Peter Classical Syriac ܫܡܥܘܢ ܟܐܦܐ romanized Semʿōn Kep a according to sacred tradition 16 17 The church upholds Miaphysite doctrine in Christology and employs the Divine Liturgy of Saint James associated with James the brother of Jesus 18 Classical Syriac is the official and liturgical language of the church Syriac Orthodox ChurchClassical Syriac ܥ ܕܬ ܐ ܣ ܘ ܪܝ ܝܬ ܐ ܗ ܝܡ ܢ ܘܬ ܐ ܬܪ ܝܨ ܬ ܫ ܘ ܒ ܚ ܐCathedral of Saint George Damascus SyriaTypeAntiochianClassificationEastern ChristianOrientationOriental OrthodoxScripturePeshittaTheologyMiaphysitismPolityEpiscopalStructureCommunionPatriarchIgnatius Aphrem II PatriarchCatholicate of IndiaMalankara Syriac Orthodox ChurchAssociationsWorld Council of ChurchesRegionMiddle East India and diasporaLanguageClassical SyriacLiturgyWest Syriac Liturgy of Saint JamesHeadquartersCathedral of Saint George Damascus Syria since 1959 Origin1st century 1 2 3 Antioch Roman Empire 4 5 Independence518 A D 6 Branched fromChurch of Antioch 7 SeparationsMalankara Orthodox Syrian Church 1911 MembersApproximately 1 4 million 8 9 Aid organizationEPDC St Ephrem Patriarchal Development Committee 10 Official websiteSyriac Orthodox Patriarchate Origin is according to Sacred tradition West Syriac Cross Unicode U 2670 The church gained its hierarchical distinctiveness in 512 when pro Chalcedonian patriarch Flavian II of Antioch was deposed by Byzantine emperor Anastasius I Dicorus 19 and a synod was held at Laodicea in Syria in order to choose his successor 20 a prominent Miaphysite theologian Severus the Great d 538 21 His later deposition in 518 was not recognized by the Miaphisite party and thus a distinctive autocephalous miaphysite patriarchate was established headed by Severus and his successors During the sixth century miaphysite hierarchical structure in the region was further straightened by Jacob Baradaeus d 578 22 23 24 while the pro Chalcedonian faction would form to become the Greek Orthodox Church of Antioch part of the wider Eastern Orthodox Church In 1662 the vacant Syriac Patriarchate of Antioch was filled by individuals who aligned themselves with the Catholic Church Andrew Akijan was elected in that year and was succeeded by another Catholic in Gregory Peter VI Shahbaddin The non Catholic Syriac party elected the rival Abdulmasih I Shahbaddin s uncle as a competing patriarch Upon Shahbaddin s death in 1702 the Catholic line died out for several decades until the Holy Synod in 1782 elected Michael III Jarweh who again aligned the Syriacs with the pope Following a period of violence and intrigue the non Catholic party was again recognized with their own patriarch and the Catholic line continued independently as the Syriac Catholic Church Mor Hananyo Monastery was the headquarters of the church from c 1160 until 1932 25 The patriarchate was transferred to Homs due to the Sayfo genocide and the effects of World War I The current see of the church is the Cathedral of Saint George Bab Tuma Damascus Syria since 1959 26 27 28 Since 2014 Ignatius Aphrem II is the current Patriarch of Antioch The church has archdioceses and patriarchal vicariates in countries covering six continents Being an active member of the World Council of Churches the church participates in various ecumenical dialogues with other churches 29 30 Contents 1 Name and identity 2 History 2 1 Early history 2 1 1 Patriarchate of Antioch 2 2 Middle Ages 2 3 Early modern period 2 4 Late modern period 3 Leadership 3 1 Patriarch 3 2 Maphrian or Catholicos of India 3 3 Archbishops and Bishops 3 4 Priests 3 5 Deacons 3 6 Deaconess 4 Worship 4 1 Bible 4 2 Doctrine 4 3 Language 4 4 Liturgy 4 5 Prayer 4 6 Sacraments 4 7 Vestments 5 Global presence 5 1 Demography 5 2 Jurisdiction of the patriarchate 5 2 1 Americas 5 2 2 Eurasia 5 2 3 India 5 2 4 Oceania 5 3 Institutions 6 Ecumenical relations 7 Communities 8 Notable people 9 See also 10 References 11 Bibliography 12 Further reading 13 External linksName and identity EditSee also Terms for Syriac Christians and Christianity in Syria Interior of St Stephen Church Gutersloh Syriac speaking Christians have referred to themselves as Aramaye Aṯuraye Suryaye in native Aramaic terms based on their ethnic identity 31 In most languages besides English a unique name has long been used to distinguish the church from the polity of Syria In Arabic the official language of Syria the church is known as the Kenissa Suryaniya as the term Suryani identifies the Syriac language and people Chalcedonians referred to the church as Jacobite after Jacob Baradaeus since the schism that followed the 451 Council of Chalcedon 32 English speaking historians identified the church as the Syrian Church The English term Syrian was used to describe the community of Syriacs in ancient Syria In the 15th century the term Orthodox from Greek orthodoxia correct opinion was used to identify churches that practiced the set of doctrines believed by the early Christians Since 1922 the term Syrian started being used for things named after the Syrian Federation Hence in 2000 the Holy Synod ruled that the church be named as Syriac Orthodox Church after the Syriac language the official liturgical language of the church 33 The church is not ethnically exclusive but two main ethnic groups in the community contest their ethnic identification as Assyrians and Arameans 34 Suryoye is the term used to identify the Syriacs in the diaspora 35 The Syriac Orthodox identity included auxiliary cultural traditions of the Assyrian Empire and Aramean kingdoms 36 Church traditions crystallized into ethnogenesis through the preservation of their stories and customs by the 12th century Since the 1910s the identity of Syriac Orthodoxy in the Ottoman Empire was principally religious and linguistic 37 38 39 In recent works Assyrian American historian Sargon Donabed has pointed out that parishes in the US were originally using Assyrian designations in their official English names also noting that in some cases those designations were later changed to Syrian and then to Syriac while several other parishes still continue to use Assyrian designations 40 41 42 43 History Edit A sixth century encaustic icon from Saint Catherine s Monastery Mount Sinai Egypt Syriac Orthodox Chapel of Saints Joseph of Arimathea and Nicodemus Church of the Holy Sepulchre Jerusalem Early history Edit The church claims apostolic succession through the pre Chalcedonian Patriarchate of Antioch to the Early Christian communities from Jerusalem led by Saint Barnabas and Saint Paul in Antioch during the Apostolic era as described in the Acts of the Apostles The disciples were first called Christians in Antioch New Testament Acts 11 26 Saint Peter was selected by Jesus Christ New Testament Matthew 16 18 and is venerated as the first bishop of Antioch in c 37 A D after the Incident at Antioch 44 45 46 Saint Evodius was Bishop of Antioch until 66 AD and was succeeded by Saint Ignatius of Antioch 47 The earliest recorded use of the term Christianity Greek Xristianismos was by Ignatius of Antioch in around 100 AD 48 In A D 169 Theophilus of Antioch wrote three apologetic tracts to Autolycus 49 Patriarch Babylas of Antioch was considered the first saint recorded as having had his remains moved or translated for religious purposes a practice that was to become extremely common in later centuries 50 Eustathius of Antioch supported Athanasius of Alexandria who opposed the followers of the condemned doctrine of Arius Arian controversy at the First Council of Nicaea 51 During the time of Meletius of Antioch the church split due to his being deposed for Homoiousian leanings which became known as the Meletian Schism and saw several groups and several claimants to the See of Antioch 52 53 54 55 Patriarchate of Antioch Edit Further information List of Syriac Orthodox Patriarchs of Antioch Given the antiquity of the Bishopric of Antioch and the importance of the Christian community in the city of Antioch a commercially significant city in the eastern parts of the Roman Empire the First Council of Nicaea 325 recognized the Bishopric as one of main regional primacies in Christendom with jurisdiction over the administrative Diocese of the Orient thus laying the foundation for the creation of the Patriarchate of Antioch and All of the East 56 Because of the significance attributed to Ignatius of Antioch in the church most of the Syriac Orthodox patriarchs since 1293 have used the name of Ignatius in the title of the Patriarch preceding their own Patriarchal name 57 Christological controversies that followed the Council of Chalcedon 451 resulted in a long struggle for the Patriarchate between those who accepted and those who rejected the council In 512 pro Chalcedonian patriarch Flavian II of Antioch was deposed by Emperor Anastasius I d 518 and new patriarch Severus of Antioch d 538 was chosen to succeed him On 6 November 512 at the synod of Laodicea in Syria a prominent miapyhsite theologian Severus the Great was elected and consecrated on 16 November at the Great Church of Antioch 19 In 518 he was exiled from Antioch 58 by new emperor Justin I d 527 who tried to enforce a uniform Chalcedonian orthodoxy throughout the empire 59 60 61 Those who belonged to the pro Chalcedonian party accepted newly appointed patriarch Paul who took over the see of Antioch The miaphisite patriarchate was thus forced to move from Antioch with Severus the Great who took refuge in Alexandria The non Chalcedonian community was divided between Severians followers of Severus and aphthartodocetae and that division remained unresolved until 527 62 Severians continued to recognize Severus as the legitimate miaphysite Patriarch of Antioch until his death in 538 and then proceeded to follow his successors Bishop Jacob Baradaeus died 578 is credited for ordaining most of the miaphysite hierarchy while facing heavy persecution in the sixth century In 544 Jacob Baradeus ordained Sergius of Tella continuing the non Chalcedonian succession of patriarchs of the Church of Antioch 63 That was done in opposition to the government backed Patriarchate of Antioch held by the pro Chalcedonian believers leading to the Syriac Orthodox Church being known popularly as the Jacobite Church while the Chalcedonian believers were known popularly as Melkites coming from the Syriac word for king malka an implication of the Chalcedonian Church s relationship to the Roman Emperor later emphasised by the Melkite Greek Catholic Church 64 Because of many historical upheavals and consequent hardships that the Syriac Orthodox Church had to undergo the patriarchate was transferred to different monasteries in Mesopotamia for centuries John III of the Sedre was elected and consecrated Patriarch after the death of Athanasius I Gammolo in 631 A D followed by the fall of Roman Syria and the Muslim conquest of the Levant John and several bishops were summoned before Emir Umayr ibn Sad al Ansari of Hims to engage in open debate regarding Christianity and represent the entire Christian community including non Syriac Orthodox communities such as Greek Orthodox Syrians 65 The Emir demanded translations of the Gospels into Arabic to confirm John s beliefs which according to the Chronicle of Michael the Syrian was the first translation of the Gospels into Arabic Transfer to new locationsDuring 1160 25 the patriarchate was transferred from Antioch to Mor Hananyo Monastery Deir al Zaʿfaran in southeastern Anatolia near Mardin where it remained until 1933 and re established in Homs Syria due to the adverse political situation in Turkey In 1959 the patriarchate was transferred to Damascus The mother church and official seat of the Syriac Orthodox Church are now situated in Bab Tuma Damascus capital of Syria Middle Ages Edit Syriac Orthodox dioceses in the medieval period Palestine Syria Lebanon and Cyprus Cilicia Cappadocia Amid and Arzun Commagene Osrhoene Mardin and Tur Abdin Iraq The eighth century hagiography Life of Jacob Baradaeus is evidence of a definite denominational and social differentiation between the Chalcedonians and Miaphysites Syriac Orthodox 66 The longer hagiography shows that the Syriac Orthodox called Syriac Jacobites in the work suryoye yaquboye self identified with Jacob s story more than those of other saints 67 Coptic historian and miaphysite bishop Severus ibn al Muqaffa ca 897 speaks of Jacobite origins and on the veneration of Jacob Baradaeus He claimed that unlike the Chalcedonian Christians who were labeled as Melkites Miaphysite Jacobites never traded their Orthodoxy to win the favor of the Byzantine emperors as the Melkites had done malko is derived from ruler king emperor 68 69 70 In Antioch after the 11th century persecutions the Syriac Orthodox population was almost extinguished Only one Jacobite church is attested in Antioch in the first half of the 12th century while a second and third are attested in the second half of the century perhaps due to refugee influx Dorothea Weltecke thus concludes that the Syriac Orthodox populace was very low in this period in Antioch and surroundings 71 In the 12th century several Syriac Orthodox Patriarchs visited Antioch and some established temporary residences 72 In the 13th century the Syriac Orthodox hierarchy in Antioch was prepared to accept Latin supervision 73 In Adana an anonymous 1137 report speaks of the entire population consisting of Syriac Orthodox 71 Before the advent of the Crusades the Syriacs occupied most of the hill country of Jazirah Upper Mesopotamia 74 Early modern period Edit 16th centuryMoses of Mardin fl 1549 d 1592 was a diplomat of the Syriac Orthodox Church in Rome in the 16th century 75 17th century St Mary Church Diyarbakir By the early 1660s 75 of the 5 000 Syriac Orthodox of Aleppo had converted to Catholicism following the arrival of mendicant missionaries 76 The Catholic missionaries had sought to place a Catholic Patriarch among the Jacobites and consecrated Andrew Akhijan as the Patriarch of the newly founded Syriac Catholic Church 76 The Propaganda Fide and foreign diplomats pushed for Akhijan to be recognized as the Jacobite Patriarch and the Porte then consented and warned the Syriac Orthodox that they would be considered an enemy if they did not recognize him 77 Despite the warning and gifts to priests frequent conflicts and violent arguments continued between the Catholic and Orthodox Syriacs 77 Around 1665 many Saint Thomas Christians of Kerala India committed themselves in allegiance to the Syriac Orthodox Church which established the Malankara Syrian Church The Malankara Church consolidated under Mar Thoma I welcomed Gregorios Abdal Jaleel who regularised the canonical ordination of Mar Thoma I as a native democratically elected Bishop of the Malabar Syrian Christians 78 Late modern period Edit In the 19th century the various Syriac Christian denominations did not view themselves as part of one ethnic group 79 During the Tanzimat reforms 1839 78 the Syriac Orthodox was granted independent status by gaining recognition as their own millet in 1873 apart from Armenians and Greeks 80 In the late 19th century the Syriac Orthodox community of the Middle East primarily from the cities of Adana and Harput began the process of creating the Syriac diaspora with the United States being one of their first destinations in the 1890s 81 Later in Worcester the first Syriac Orthodox Church in the United States was built 40 Also in the late 1800s the reformation faction of the Saint Thomas Christians in India left to form the Mar Thoma Syrian Church The 1895 96 massacres in Turkey affected the Armenian and Syriac Orthodox communities when an estimated 105 000 Christians were killed 82 By the end of the 19th century 200 000 Syriac Orthodox Christians remained in the Middle East most concentrated around Saffron Monastery the Patriarchal Seat 83 In 1870 there were 22 Syriac Orthodox settlements in the vicinity of Diyarbakir 84 In the 1870 71 Diyarbakir salnames there were 1 434 Orthodox Syriacs in that city 85 86 On 10 December 1876 Ignatius Peter IV consecrated Geevarghese Gregorios of Parumala as metropolitan 87 Rivalry within the Syriac Orthodox Church in Tur Abdin resulted in many conversions to the Syriac Catholic Church the Uniate branch 88 Genocide 1914 1918 Sayfo Monument at St Peters amp St Pauls Church Hallunda Further information Seyfo The Ottoman authorities killed and deported Orthodox Syriacs then looted and appropriated their properties 89 During 1915 16 the number of Orthodox Syriacs in the Diyarbakir province was reduced by 72 and in the Mardin province by 58 90 Interwar period In 1924 the patriarchate of the Church was transferred to Homs after Kemal Ataturk expelled the Syriac Orthodox Patriarch who took the library of Deir el Zaferan and settled in Damascus 91 92 The Syriac Orthodox villages in Tur Abdin suffered from the 1925 26 Kurdish rebellions and massive flight to Lebanon northern Iraq and especially Syria ensued 93 In the early 1920s the city of Qamishli was built mainly by Syriac Orthodox refugees escaping the Syriac genocide 1945 2000In 1959 the seat of the Syriac Orthodox Church was transferred to Damascus in Syria 91 In the mid 1970s the estimate of Syriac Orthodox lived in Syria is 82 000 94 In 1977 the number of Syriac Orthodox followers in diaspora dioceses was 9 700 in the Diocese of Middle Europe 10 750 in the Diocese of Sweden and surrounding countries 95 On 20 October 1987 Geevarghese Mar Gregorios of Parumala was declared a saint by Ignatius Zakka I Iwas Patriarch permitting additions to the diptychs 96 97 Damage to exterior of St Mary Church of the Holy Belt during the Syrian Civil War Leadership Edit Ignatius Aphrem II current Patriarch of Antioch Patriarch Edit The supreme head of the Syriac Orthodox Church is named Patriarch of Antioch in reference to his titular pretense to one of the five patriarchates of the Pentarchy of Byzantine Christianity Considered the father of fathers he must be an ordained bishop He is the general administrator to Holy Synod and supervises the spiritual administrative and financial matters of the church He governs external relations with other churches and signs agreements treaties contracts pastoral encyclicals bulls pastoral letters related to the affairs of the church 98 Maphrian or Catholicos of India Edit After the Patriarch the second highest Rank in the Syriac Orthodox Church is that of the Maphrian or the Catholicos of India He is important functionary in guiding the church when the patriarchate falls vacant after the death of a Patriarch overseeing the election of the next Patriarch and leading the ceremony for the ordination of the Patriarch The Maphrian s see is India and is the head of the Malankara Jacobite Syrian Church and is subject to the authority of the Patriarch In joint councils the Maphrian is seated on the right side of the Patriarch and heads the church s regional synod in India with the Patriarch s sanction Archbishops and Bishops Edit The title bishop comes from the Greek wordepiskopos meaning the one who oversees 99 A bishop is a spiritual ruler of the church who has different ranks Then there are metropolitan bishops or archbishops and under them there are auxiliary bishops Priests Edit The priest Kasheesho is the seventh rank and is the one duly appointed to administer the sacraments Unlike in the Catholic Church Syriac deacons may marry before ordained as priests they cannot marry after ordained as priests There is an honorary rank among the priests that are Corepiscopos who has the privileges of first among the priests and is given a chain with a cross and specific vestment decorations Corepiscopos is the highest rank a married man can be elevated to in the Syriac Orthodox Church The ranks above the Corepiscopos are unmarried Deacons Edit In the Syriac Orthodox tradition different ranks among the deacons are specifically assigned with particular duties The six ranks of the diaconate are Ulmoyo Faithful Mawdyono Confessor of faith Mzamrono Singer Quroyo or Korooyo Reader Afudyaqno Sub deacon Evangeloyo High deacon Masamsono Full deacon Only a full deacon can take the censer during the Divine Liturgy to assist the priest In Jacobite Syrian Christian Church because of the lack of deacons altar assistants who do not have a rank of deaconhood may assist the priest Historically in the Malankara Church the local chief was called as Archdeacon who was the ecclesiastical authority of the Saint Thomas Christians in the Malabar region of India 100 Deaconess Edit An ordained deaconess is entitled to enter the sanctuary only for cleaning lighting the lamps and is limited to give Holy Communion to women and the children who are under the age of five 101 She can read scriptures Holy Gospel in a public gathering The name of deaconess can also be given to a choirgirl Deaconess is not ordained as chanter before reaching fifteen years of age The ministry of the deaconess assists the priest and deacon outside the altar including in the service of baptizing women and anointing them with holy chrism 102 While this rank exists it is rarely awarded Worship EditBible Edit Peshitto Bible at Mor Hananyo Monastery Syriac Orthodox churches use the Peshitta Syriac simple common as its Bible The New Testament books of this Bible are estimated to have been translated from Greek to Syriac between the late first century to the early third century AD 103 The Old Testament of the Peshitta was translated from Hebrew probably in the second century The New Testament of the Peshitta which originally excluded certain disputed books had become the standard by the early fifth century replacing two early Syriac versions of the gospels Doctrine Edit Icon of the Virgin Mary by St Luke the Evangelist The Syriac Orthodox Church theology is based on the Nicene Creed The Syriac Orthodox Church teaches that it is the One Holy Catholic and Apostolic Church founded by Jesus Christ in his Great Commission 104 that its metropolitans are the successors of Christ s Apostles and that the Patriarch is the successor to Saint Peter on whom primacy was conferred by Jesus Christ 105 106 The church accepted first three synods held at Nicaea 325 Constantinople 381 and Ephesus 431 shaping the formulation and early interpretation of Christian doctrines 107 The Syriac Orthodox Church is part of Oriental Orthodoxy a distinct communion of churches claiming to continue the patristic and apostolic Christology before the schism following the Council of Chalcedon in 451 108 In terms of Christology the Oriental Orthodox Non Chalcedonian understanding is that Christ is One Nature the Logos Incarnate of the full humanity and full divinity Just as humans are of their mothers and fathers and not in their mothers and fathers so too is the nature of Christ according to Oriental Orthodoxy The Chalcedonian understanding is that Christ is in two natures full humanity and full divinity This is the doctrinal difference that separated the Oriental Orthodox from the rest of Christendom The church believes in the mystery of Incarnation and venerate Virgin Mary as Theotokos or Yoldath Aloho Meaning Bearer of God 109 110 The Fathers of the Syriac Orthodox Church gave a theological interpretation to the primacy of Saint Peter 111 They were fully convinced of the unique office of Peter in the early Christian community Ephrem Aphrahat and Maruthas unequivocally acknowledged the office of Peter The different orders of liturgies used for sanctification of church buildings marriages ordinations etc reveal that the primacy of Peter is a part of faith of the church The church does not believe in Papal Primacy as understood by the Roman See rather Petrine Primacy according to the ancient Syriac tradition 112 The church uses both Julian calendar and Gregorian calendar based on their regions and traditions they adapted Language Edit Syriac language as the most prominent variant of Aramaic language in the Christian era is used by the Syriac Orthodox Church in two basic forms Classical Syriac is traditionally employed as the main liturgical and literary language while Neo Aramaic Neo Syriac dialect known as Turoyo is spoken as the most common vernacular language 113 114 Arabic had become the dominant language of Syria Lebanon Palestine and Egypt by the 11th century 115 Syriac Orthodox clergy wrote in Arabic using Garshuni a Syriac script in the 15th century and later adopted the Arabic script 115 An English missionary in the 1840s noted that the Arabic speech of the Syriacs was intermixed with Syriac vocabulary 115 They chose Arabic and Muslim sounding names while women had Biblical names 115 Greek language was historically used along with Syriac in the earliest periods during and after the separation 5th 6th centuries but its use gradually declined 116 English Used Globally along with Syriac Malayalam Tamil Kannada are presently used in India Suriyani Malayalam also known as Karshoni or Syriac Malayalam is a dialect of Malayalam written in a variant form of the Syriac alphabet which was popular among the Saint Thomas Christians also known as Syrian Christians or Nasranis of Kerala in India 117 118 119 120 It uses Malayalam grammar the Maḏnḥaya or Eastern Syriac script with special orthographic features and vocabulary from Malayalam and East Syriac This originated in the South Indian region of the Malabar Coast modern day Kerala Until the 19th century the script was widely used by Syrian Christians in Kerala Swedish German Dutch Turkish Spanish Portuguese are used in diasporas along with Syriac Liturgy Edit Celebration of Mass at St John s Church Stuttgart Germany The liturgical service is called Holy Qurobo in the Syriac language meaning Eucharist Liturgy of Saint James is celebrated on Sundays and special occasions The Holy Eucharist consists of Gospel reading Bible readings prayers and songs The recitation of the Liturgy is performed according to with specific parts chanted by the presider the lectors the choir and the congregated faithful at certain times in unison Apart from certain readings prayers are sung in the form of chants and melodies Hundreds of melodies remain preserved in the book known as Beth Gazo the key reference to Syriac Orthodox church music 121 Prayer Edit Syriac Orthodox clergy and laity follow a regimen of seven prayers a day that are said at fixed prayer times in accordance with Psalm 119 cf Shehimo 122 123 According to the Syriac tradition an ecclesiastical day starts at sunset and the Canonical hours are based on West Syriac Rite Evening or Ramsho prayer Vespers 124 Night prayer or Sootoro prayer Compline 125 Midnight or Lilyo prayer Matins Morning or Saphro prayer Prime or Lauds 6 a m Third Hour or tloth sho in prayer Terce 9 a m Sixth Hour or sheth sho in prayer Sext noon Ninth Hour or tsha sho in prayer None 3 p m Sacraments Edit The seven Holy Sacraments of the church are Chrismation Annointing of Holy Muron Baptism Confession Holy Communion Queen of the Sacraments 126 Marriage Unction Anointing of the Sick Ordination 127 Vestments Edit Liturgical vestments of clergy The clergy of the Syriac Orthodox Church has unique liturgical vestments with their order in the priesthood the deacons the priests the chorbishops the bishops and the patriarch each have different vestments 128 Bishops usually wear a black or a red robe with a red belt They should not wear a red robe in the presence of the patriarch who wears a red robe Bishops visiting a diocese outside their jurisdiction also wear black robes in deference to the bishop of the diocese who alone wears red robes They carry a crosier stylised with serpents representing the staff of Moses during sacraments Corepiscopos wear a black or a purple robe with a purple belt Bishops and corepiscopos have hand held crosses 129 A priest also wears a phiro or a cap which he must wear for the public prayers Monks also wear eskimo a hood Priests also have ceremonial shoes which are called msone Without wearing these shoes a priest cannot distribute Eucharist to the faithful Then there is a white robe called kutino symbolizing purity Hamniko or stole is worn over this white robe Then he wears a girdle called zenoro and zende meaning sleeves If the celebrant is a bishop he wears a masnapto or turban different from the turbans worn by Sikh men A cope called phayno is worn over these vestments Batrashil or pallium is worn over the phayno by bishops like hamnikho worn by priests 130 The priest s usual dress is a black robe In India due to the hot weather priests usually wear white robes except during prayers in the church when they wear a black robe over the white one Deacons wear a phiro white kutino robe and of rank Quroyo and higher wear an uroro stole in various shapes according to their rank The deaconess wears a stole uroro hanging down from the shoulder in the manner of an archdeacon 131 Global presence EditDemography Edit St Matthew Monastery Nineveh Iraq Monastery of Saint Mark Jerusalem Mor Gabriel Monastery Midyat Turkey St Awgin Monastery Nusaybin Turkey St George s Monastery Malekurish St Ignatius Monastery Manjinikkara Mor Hananyo MonasteryThe Patriarchate was initially established in Antioch present day Syria Turkey and Iraq due to the persecutions by Romans followed by Muslim Arabs the Patriarchate was seated in Mor Hananyo Monastery Mardin in the Ottoman Empire 1160 1933 following Homs 1933 1959 and Damascus Syria since 1959 Historically the followers of the church are mainly ethnic Assyrians Syriacs who comprise the indigenous pre Arab populations of modern Syria Iraq and southeastern Turkey 132 A diaspora has also spread from the Levant Iraq and Turkey throughout the world notably in Sweden Germany the United Kingdom Netherlands Austria France United States Canada Guatemala Argentina Brazil Australia and New Zealand The church s members are divided into 26 Archdioceses and 13 Patriarchal Vicariates 133 It is estimated that the church has 600 000 Syriac adherents in addition to 2 million members of the Jacobite Syrian Christian Church and their own ethnic diaspora in India 108 134 135 Additionally there is also a large Syriac community among Mayan converts in Guatemala and South America numbering up to 1 5 million 136 According to scholar James Minahan around 26 of the Assyrian people belong to the Syriac Orthodox Church 137 The number of Syriacs in Turkey is rising due to refugees from Syria and Iraq fleeing ISIS as well as Syriacs from the Diaspora who fled the region during the Turkey PKK conflict since 1978 returning and rebuilding their homes The village of Kafro was populated by Syriacs from Germany and Switzerland 138 139 In the Syriac diaspora there are approximately 80 000 members in the United States 80 000 in Sweden 100 000 in Germany 15 000 in the Netherlands 200 000 members in Brazil Switzerland and Austria 140 Jurisdiction of the patriarchate Edit Main article Dioceses of the Syriac Orthodox Church The Syriac Orthodox Church of Antioch originally covered the whole region of the Middle East and India In recent centuries its parishioners started to emigrate to other countries over the world Today the Syriac Orthodox Church has several archdioceses and patriarchal vicariates exarchates in many countries covering six continents Patron The Patriarch of Antioch and All the East the Supreme Head of the Universal Syriac Orthodox Church Ignatius Aphrem II Patriarchal Seat Cathedral of Saint George Damascus Syria Headquarters and patriarchal office DamascusAmericas Edit St Mark s Cathedral Paramus New Jersey The presence of the Syrian Orthodox faithful in America dates back to the late 19th century 141 142 North America Patriarchal Vicariate of Eastern United States 143 144 Patriarchal Vicariate of Western United States 145 Malankara Archdiocese of North America Patriarchal Vicariate of Canada 146 Central AmericaIn the Guatemala region a Charismatic movement emerged in 2003 was excommunicated in 2006 by the Roman Catholic Church later joined the church in 2013 Members of this archdiocese are Mayan in origin and live in rural areas and display charismatic type practices 147 Archdiocese of Central America the Caribbean Islands and Venezuela 148 149 150 South America Patriarchal Vicariate of Argentina 151 Patriarchal Vicariate of Brazil 152 Eurasia Edit St Mary Church Diyarbakir Middle East regions Syria Lebanon Holy Land Iraq Turkey UAESyriac Orthodox Church in the Middle East and the diaspora numbering between 150 000 and 200 000 people in their indigenous area of habitation in Syria Iraq and Turkey according to estimations 153 The community formed and developed in the Middle Ages The Syriac Orthodox Christians of the Middle East speak Aramaic Archbishoprics in the Middle East include regions of Jazirah Euphrates Aleppo Homs Hama Baghdad Basrah Diyarbakir Mosul Kirkuk Kurdistan Mount Lebanon Beirut Istanbul Ankara and Adiyaman 154 Israel Palestine Jordan 155 156 157 Saint Mary Church of the Holy Belt St Sharbel Church Midyat St Mary s Church Bethlehem St Mary s Cathedral Manarcad Tomb of St Baselios YeldoPatriarchal Vicariates in the Middle East includes Damascus Mardin Turabdin Zahle UAE and the Arab States of the Persian Gulf India Edit Syriac Orthodox Church of Malankara India Main article Jacobite Syrian Christian Church The Jacobite Syrian Christian Church one of the various Saint Thomas Christian churches in India is an integral part of the Syriac Orthodox Church with the Patriarch of Antioch as its supreme head The local head of the church in Malankara Kerala is Baselios Thomas I ordained by Patriarch Ignatius Zakka I Iwas in 2002 and accountable to the Patriarch of Antioch The headquarters of the church in India is at Puthencruz near Ernakulam in the state of Kerala in South India Simhasana Churches and Honavar Mission is under the direct control of Patriarch Historically the St Thomas Christians were part of the Church of the East based in Persia which was under the Patriarch of Antioch until Council of Seleucia Ctesiphon 410 AD and reunited with Syriac Orthodox Patriarchs of Antioch since c 1652 158 Syriac monks Mar Sabor and Mar Proth arrived at Malankara between the eighth and ninth centuries from Persia 159 They established churches in Quilon Kadamattom Kayamkulam Udayamperoor and Akaparambu 160 The Malankara Marthoma Syrian Church is an independent reformed church under the jurisdiction of Marthoma Metropolitan and its first Reforming Metropolitan Mathews Athanasius was ordained by Ignatius Elias II in 1842 161 Maphrianate was re established in Malankara in 1912 by Ignatius Abded Mshiho II by the consecration of Paulose I as first Catholicos Malankara Orthodox Syrian Church accepts the Patriarch of Antioch only as its spiritual Father as stated by the constitution of 1934 162 Altar of St Mary s Knanaya Syriac Church Kottayam Knanaya ArchdioceseThe Knanaya Syriac Orthodox Church is an archdiocese under the guidance and direction of Archbishop Severious Kuriakose with the patriarch as its spiritual head They are the followers of the Syrian merchant Knay Thoma Thomas of Cana in the fourth or eighth century while another legend traces their origin to Jews in the Middle East 163 164 165 Head Office of The Evangelistic Association Of The East Evangelistic Association of the East Main article Evangelistic Association Of The East E A E Arch Diocese is the missionary association of Syriac Orthodox Church founded in 1924 by Geevarghese Athunkal Cor Episcopa at Perumbavoor 166 This archdiocese is under the direct control of the patriarch under the guidance of Chrysostomos Markose It is an organization with churches educational institutions orphanages old age homes convents publications mission centers gospel teams care missions and a missionary training institute It is registered in 1949 under the Indian Societies Registration Act XXI of 1860 Reg No S 8 1949ESTD 1924 167 168 EuropeEarlier in the 20th century many Syrian Orthodox immigrated to Western Europe diaspora located in the Sweden Netherlands Germany and Switzerland for economic and political reasons 169 170 Dayro d Mor Ephrem in Netherlands is the first Syriac Orthodox monastery in Europe established in 1981 171 Dayro d Mor Awgen Arth Switzerland Dayro d Mor Ya qub d Sarug Warburg Germany are the other monasteries located in Europe St Ephrem Church Vienna Austria St Thomas Cathedral Acton London England St Jacob of Sarug Monastery Warburg Germany Church of Our Lady Amsterdam Netherlands St Avgin Monastery Arth Switzerland St Aphrem Cathedral Sodertalje SwedenPatriarchal Vicariates Belgium France and Luxembourg 172 173 Germany 174 Netherlands 175 Spain Sweden Switzerland and Austria United Kingdom Oceania Edit St George Church Melbourne St Aphrem Church Victoria Australia and New Zealand dd Patriarchal Vicariate of Australia and New Zealand under Archbishop Malatius Malki Malki 176 177 178 179 Institutions Edit The church has various seminaries colleges and other institutions 180 Patriarch Aphrem I Barsoum established St Aphrem s Clerical School in 1934 in Zahle In 1946 the school was moved to Mosul where it provided the church with a selection of graduates the first among them being Patriarch Ignatius Zakka I Iwas and many other church leaders In 1990 the Order of St Jacob Baradaeus was established for nuns Seminaries have been instituted in Sweden and in Salzburg for the study of Syriac theology history language and culture Happy Child House project started in 2019 provides childcare services in Damascus Syria The church has an international Christian education center for religious education 181 The Antioch Syrian University was established on 8 September 2018 in Maarat Saidnaya near Damascus 182 The university is offering engineering management and economics courses 183 Ecumenical relations EditThe Syriac Orthodox Church is active in ecumenical dialogues with various churches 29 30 including the Catholic Church Eastern Orthodox Churches Anglican Communion Syriac Church of the East and other Christian denominations The Church is an active member of the World Council of Churches since 1960 and Patriarch Ignatius Zakka I Iwas was one of the former presidents of WCC It has also been involved in the Middle East Council of Churches since 1974 There are common Christological and pastoral agreements with the Catholic Church by the 20th century as the Chalcedonian schism was not seen with the same relevance and from several meetings between the authorities of the Catholic Church and the Oriental Orthodoxy reconciling declarations emerged in the common statements of the Patriarch Ignatius Jacob III and Pope Paul VI in 1971 Patriarch Ignatius Zakka I Iwas and Pope John Paul II in 1984 The confusions and schisms that occurred between their Churches in the later centuries they realise today in no way affect or touch the substance of their faith since these arose only because of differences in terminology and culture and in the various formulae adopted by different theological schools to express the same matter Accordingly we find today no real basis for the sad divisions and schisms that subsequently arose between us concerning the doctrine of Incarnation In words and life we confess the true doctrine concerning Christ our Lord notwithstanding the differences in interpretation of such a doctrine which arose at the time of the Council of Chalcedon 184 The precise differences in theology that caused the Chalcedonian controversy is said to have arisen only because of differences in terminology and culture and in the various formulae adopted by different theological schools to express the same matter according to a common declaration statement between Patriarch Ignatius Jacob III and Pope Paul VI on Wednesday 27 October 1971 In 2015 Pope Francis addressed the Syriac Orthodox Church as a Church of Martyrs welcoming the visit of Ignatius Aphrem II to Holy See 185 In 2015 Ignatius Aphrem II visited Patriarch Kirill of Moscow of the Russian Orthodox Church and discussed prospects of bilateral and theological dialogue existing since the late 1980s 186 Since 1998 representatives of SOC together with representatives of other Oriental Orthodox Churches participate in the Ecumenical dialogue and also in various forms of the Interfaith dialogue 57 29 30 Communities EditSyrians Syriacs originating from Middle East Turabdin in Turkey former Syriac cultural heartland Saffron Monastery important site in Turabdin St Thomas Christians in India Malankara Jacobite Syrian Orthodox Church Catholicos of India Maphrian Sodertalje Swedish town with many Syriac people and churches Guatemalans recent convert activity Notable people EditIgnatius of Antioch Severus of Antioch Ignatius Aphrem II Jacob Baradaeus Saint Peter Simeon Stylites Ephrem the Syrian Baselios Thomas I Ignatius Zakka ISee also EditDioceses of the Syriac Orthodox Church List of Syriac Orthodox Patriarchs of Antioch Naheere The Ascetical Homilies of Isaac the Syrian Oriental Orthodoxy Miaphysitism Cyril of Alexandria s Christology Patriarchate of Alexandria Syriac Christianity Chaldean Catholic Church Church of the East Syriac Catholic ChurchReferences Edit Chaillot 1998 pp 21 22 Beggiani Seely J 2014 Early Syriac Theology CUA Press ISBN 9780813227016 Simon Thomas Collins 1862 The Mission and Martyrdom of St Peter Or Did St Peter Ever Leave the East Containing the Original Text of All the Passages in Ancient Writers Supposed to Imply a Journey Into Europe with Translations and Roman catholic Comments by Thomas Collyns Simon Rivingtons p 70 Cave Church of St Peter Antioch Turkey www sacred destinations com BBC Religions Christianity Eastern Orthodox Church www bbc co uk Rassam Suha 2005 Christianity in Iraq Its Origins and Development to the Present Day Gracewing Publishing ISBN 9780852446331 CATHOLIC ENCYCLOPEDIA Church of Antioch www newadvent org CNEWA The Syrian Orthodox Church cnewa org Archived from the original on 19 March 2016 Retrieved 12 March 2019 Syrian Orthodox Patriarchate of Antioch and All the East World Council of Churches oikoumene org Archived from the original on 8 March 2018 Retrieved 12 March 2019 St Ephrem Patriarchal Development Committee Humanitarian Aid Relief Trust Sfar Mele Deutsch Aramaisch Online Worterbuch Ubersetzer Targmono sfarmele de Retrieved 12 February 2023 السريانية الأرثوذكسية Reverso Context context reverso net Syriac Orthodox Patriarchate of Antioch and All the East Encyclopaedia Britannica Chicago Encyclopaedia Britannica Inc 14 February 2018 Retrieved 13 April 2023 Syrian Orthodox Patriarchate of Antioch and All the East World Council of Churches Retrieved 30 January 2021 Seleznyov 2013 pp 382 398 Gregorios Paulos 1999 Introducing the Orthodox Churches ISPCK ISBN 9788172144876 O Connor Daniel William 2019 Saint Peter the Apostle Encyclopaedia Britannica Encyclopaedia Britannica inc p 5 Retrieved 27 October 2019 Saint James apostle the Lord s brother Encyclopedia Britannica a b Meyendorff 1989 pp 202 206 Witakowski Witold 2004 Severus of Antioch in Ethiopian Tradition Studia Aethiopica Harrassowitz Verlag pp 115 116 ISBN 9783447048910 Allen Pauline Hayward C T R 2004 Severus of Antioch Routledge p 12 ISBN 978 1134567805 Syriac Orthodox Patriarchate of Antioch and All the East Christianity Encyclopedia Britannica Hilliard Alison Bailey Betty 1999 Living Stones Pilgrimage Bloomsbury Publishing ISBN 9780826422491 Taylor 2013 p 67 a b Markessini 2012 p 31 The Hidden Pearl The Syrian Orthodox Church and Its Ancient Aramaic Heritage Trans World Film Italia 19 March 2018 Retrieved 19 March 2018 via Google Books Lukenbill W Bernard 2012 Research in Information Studies A Cultural and Social Approach Xlibris Corporation ISBN 9781469179612 Atiya Aziz Suryal 1968 A History of Eastern Christianity Methuen a b c Brock 1999 pp 189 197 a b c Brock 2004 pp 44 65 Minahan 2002 pp 205 209 Grabar et al 2001 p 227 Syrian Orthodox Church Full record view Libraries Australia Search librariesaustralia nla gov au Donabed amp Mako 2009 p 90 Hammerli amp Mayer 2016 Suryoye as a Social Category in the Homeland Hengel 2004 p 331 Haar Romeny 2005 pp 377 399 Donabed amp Mako 2009 p 77 Taylor 2013 p 201 a b Donabed amp Donabed 2006 pp 77 78 Donabed amp Mako 2009 p 81 Donabed 2015 p 232 By the early 1960s all the Jacobite churches in the United States previously bearing the official name Assyrian Apostolic Church of Antioch had changed their names to Syriac Orthodox Church of Antioch Donabed 2015 p 3 the Syrian Orthodox Church referred to as Jacobite and originally in English as Assyrian Apostolic Smith 1863 p 73 Barratt Peter J H 2014 Absentis St Peter the Disputed Site of His Burial Place and the Apostolic Succession Xlibris Corporation ISBN 9781493168392 Gould Sabine Baring 1872 The lives of the saints 12 vols in 15 p 365 Patriarchate of Antioch in AD 37 CATHOLIC ENCYCLOPEDIA Evodius www newadvent org Elwell amp Comfort 2001 pp 266 828 Theophilus of Antioch Roberts Donaldson www earlychristianwritings com Eduard Syndicus Early Christian Art p 73 Burns amp Oates London 1962 Sellers Robert Victor 1927 Eustathius of Antioch and His Place in the History of Early Christian Doctrine Stillingfleet Edward 1685 Origines Britannicae i e Britannicae Or The Antiquities of the British Churches With a Preface Concerning Some Pretended Antiquities Relating to Britain in Vindication of the Bishop of St Asaph M Flesher Gardner Rev James 1858 The Faiths of the World An Account of All Religions and Religious Sects Their Doctrines Rites Ceremonies and Customs A Fullarton amp Company p 403 General History of the Christian Religion and Church Crocker amp Brewster 1855 Joseph 1983 Meyendorff 1989 pp 54 59 a b Chaillot 1998 Brock 2017 pp 25 50 Menze 2008 p 18 Severus of Antioch Greek theologian Encyclopedia Britannica Honigmann Ernest 1947 THE PATRIARCHATE OF ANTIOCH A Revision of Le Quien and the Notitia Antiochena Traditio 5 135 161 doi 10 1017 S0362152900013544 JSTOR 27830138 S2CID 151905022 Jugie Martin 1910 J Lebon Le monophysisme severien Etude historique litteraire et theologique de la resistance monophysite au concile de 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org With Wisdom and Courage New Syriac Orthodox Patriarch Reaffirms the Church s Commitment to Syria Duke Religious Studies religiousstudies duke edu Definition of BISHOP www merriam webster com Neill 2004 p 319 Kollanoor Greger The Office of the Deaconess in Orthodox Churches1 A Historical Analysis Wainwright Geoffrey 2006 The Oxford History of Christian Worship Oxford University Press USA ISBN 9780195138863 Brock Sebastian P The Bible in Syriac Bible Kottayam SEERI Esomba Steve 6 June 2012 THE BOOK OF LIFE KNOWLEDGE AND CONFIDENCE Lulu com ISBN 9781471734632 Holy Bible Matthew 16 19 Aydin Mor Polycarpus Augin 3 July 2018 The Syriac tradition of the work of the Holy Spirit in the Church to make it One Holy Catholic and Apostolic International Journal for the Study of the Christian Church Informa UK Limited 18 2 3 124 131 doi 10 1080 1474225x 2018 1516428 ISSN 1474 225X S2CID 150675986 Butler Alban 1821 The lives of the fathers martyrs and other principal saints a b CNEWA The Syrian Orthodox Church www cnewa org Kurian amp Nelson 2001 p 8905 Loosley 2010 p 4 The Primacy of the Apostolic See and the Authority of General Councils Vindicated In a Series of Letters to the Rt Rev J H Hopkins 1838 Benni 1871 p 93 Kiraz 2007 pp 129 142 Jastrow 2011 pp 697 707 a b c d Joseph 1983 p 22 Millar 2013 pp 43 92 City Youth Learn Dying Language Preserve It The New Indian Express 9 May 2016 Retrieved 9 May 2016 Suriyani Malayalam Nasrani Foundation A sacred language is vanishing from State The Hindu 11 August 2008 Radhakrishnan M G 4 August 1997 Tiny village in Kerala one of the last bastions of Syriac in the world India Today Patrologia syriaca complectens opera omnia ss patrum doctorum scriptorumque catholicorum quibus accedunt aliorum acatholicorum auctorum scripta quae ad res ecclesiasticas pertinent quotquot syriace supersunt secundum codices praesertim londinenses parisienses vaticanos accurante R Graffin Firmin Didot et socii 1926 The Oxford selection of Psalms and hymns for the use of parish churches 1857 p 89 Richards William Joseph 1908 The Indian Christians of St Thomas Otherwise Called the Syrian Christians of Malabar a Sketch of Their History and an Account of Their Present Condition as Well as a Discussion of the Legend of St Thomas Bemrose p 98 We are commanded to pray standing with faces towards the East for at the last Messiah is manifested in the East 2 All Christians on rising from sleep early in the morning should wash the face and pray 3 We are commanded to pray seven times thus Jarjour 2018 p 236 Syrian Orthodox Church 2005 The Book of Common Prayer of the Syrian Church Gorgias Press ISBN 9781593330330 Rajan Kannanayakal Mani 1991 Queen of the Sacraments A Treatise on the Liturgy of the Holy Mass as Celebrated in the Syrian Orthodox Church St Mary s Jacobite Syrian Orthodox Church Queen of the Sacraments Syriac Orthodox Church Fahlbusch et al 2008 p 284 TRC exhibition proposal Faith and Attire Vestments and embroidery within the Syriac Orthodox Church www trc leiden nl Margoneetho Syriac Orthodox Resources syriacorthodoxresources org Retrieved 12 February 2023 Heilbrunn Timeline Art History Batrashil www metmuseum org The Metropolitan Museum of Art Parry 2010 p 262 Gall Timothy L ed Worldmark Encyclopedia of Culture amp Daily Life Vol 3 Asia amp Oceania Cleveland OH Eastword Publications Development 1998 pg 720 721 The Syriac Orthodox Church Today sor cua edu Syriac Orthodox Church of Antioch Dictionary definition of Syriac Orthodox Church of Antioch Encyclopedia com FREE online dictionary www encyclopedia com Retrieved 19 March 2018 Syrian Orthodox Patriarchate of Antioch and All the East World Council of Churches www oikoumene org Retrieved 19 March 2018 Kungaparet tog emot Syrisk ortodoxa kyrkans patriark Sveriges Kungahus www kungahuset se in Swedish Retrieved 26 December 2021 Minahan 2002 p 206 The Assyrians although closely assiociated with their Christian religion are divided among a number of Christian sects The largest denominations are the Chaldean Catholic Church with about 45 of the Assyrian population the Syriac Orthodox with 26 the Assyrian Church of the East with 19 the free Orthodox Church of Antioch or Syriac Catholic Church with 4 and various Protestant sects with a combined 6 Reclaiming Syriac heritage A village in Turkey finds its voice america aljazeera com United Nations High Commissioner for Refugees Refworld World Directory of Minorities and Indigenous Peoples Turkey Syriacs Refworld Retrieved 6 June 2015 Unitarian Unitarian Universalist continued Adherents com Archived from the original on 21 September 2003 Retrieved 5 March 2015 a href Template Cite web html title Template Cite web cite web a CS1 maint unfit URL link Kiraz 2019 Kiraz 2020 pp 77 94 Our Archbishop Syriac Orthodox Church of Antioch 1 November 2016 Gasgous S 10 May 2016 Appointment of Dionysius Jean Kawak Sts Peter and Paul Syriac Orthothox Church Archbishop Clemis Eugene Kaplan Member of the Suryoyo Hall of the Shame www bethsuryoyo com Our church worldwide St Barsaumo Syriac Orthodox Church Hager Anna 3 July 2019 The emergence of a Syriac Orthodox Mayan Church in Guatemala International Journal of Latin American Religions 3 2 370 389 doi 10 1007 s41603 019 00083 1 ISSN 2509 9965 S2CID 198838809 NOTICIAS DE MARZO 2012 www icergua org Orthodoxy in Guatemala orthodox institute org Yacoub Eduardo Aguirre Oestmann Names Orthodoxia www orthodoxia ch New Archbishop for Syriac Orthodox Church Enthroned in Argentina News Orthodoxy Cognate PAGE 10 April 2013 Igreja Sirian Ortodoxa de Antioquia no Brasil Igreja Sirian Ortodoxa de Antioquia no Brasil in Brazilian Portuguese Kiliseler Manastirlar mardin ktb gov tr Istanbul Ankara Suryani Ortodoks Metropolitligi www suryanikadim org King receives Patriarch of Antioch and head of Syriac Orthodox Church Jordan Times 10 April 2019 Murre van den Berg 2013 pp 61 83 Consecration of Archbishop Patriarchal Vicar for Jerusalem Malankara Archdiocese of the Syriac Church in North America 10 April 2019 Retrieved 22 June 2019 Curta amp Holt 2016 p 336 Journal of Kerala Studies University of Kerala 2010 Congress Indian History 1959 Proceedings Neill 2002 pp 251 252 The Constitution of the Malankara Orthodox Church mosc in Swiderski 1988a p 83 Whitehouse 1873 p 125 Valiapally St Mary s Knanaya Church Pilgrim Centre Kottayam Kerala India Kerala Tourism www keralatourism org Thomas Anthony Korah 1993 The Christians of Kerala A Brief Profile of All Major Churches A K Thomas Ministry Of Corporate Affairs societiesregistrationact www mca gov in പ രസ ത യ സ വ ശ ഷ സമ ജ ജനറൽ കൺവൻഷൻ ത ടങ ങ ManoramaOnline Mayer Dr Jean Francois Hammerli Ms Maria 2014 Orthodox Identities in Western Europe Migration Settlement and Innovation Ashgate Publishing Ltd ISBN 9781472439314 Atto 2011 Brock et al 2011 Reception in the honor of His Holiness in Brussels Syrian Orthodox Patriarchate of Antioch 7 September 2017 The Holy Virgin Mary Church Montfermeil France sor cua edu 23 November 2005 Archived from the original on 7 May 2012 Warburg Syrisch orthodoxes Kloster Klosterorte Kloster Kulturland Kreis Hoxter www kulturland org Duizenden Syrisch Orthodoxen vieren Pasen in Glane RTV Oost in Dutch LEGISLATIVE COUNCIL NOTICE PAPER NSW PDF www parliament nsw gov au HE Archbishop Mor Malatius Malki thank you letter to ACM Australian Coptic Movement ACM www auscma com Home St Peter s stpeters Mor Militius Malki Malki soc wus org Retrieved 26 October 2021 Orthodox Christian Educational Institutions OCEI Orthodoxy Cognate PAGE Society Orthodoxy Cognate PAGE Society Christian Education Syrian Orthodox Patriarchate of Antioch 22 February 2015 Antioch Syrian University asu edu sy Despite adversities Antioch Syrian University opens doors of hope World Council of Churches Retrieved 12 February 2023 From the common declaration of Pope John Paul II and Patriarch Ignatius Zakka I Iwas 23 June 1984 Pope Orthodox patriarch express commitment for unity National Catholic Reporter 19 June 2015 His Holiness Patriarch Kirill meets with Patriarch of the Syriac Orthodox Church The Russian Orthodox Church Department for External Church Relations Retrieved 12 February 2023 Bibliography EditAkgunduz Emrullah 2012 Some Notes on the Syriac Christians of Diyarbekir in the Late 19th Century A Preliminary Investigation of Some Primary Sources Social Relations in Ottoman Diyarbekir 1870 1915 Leiden Boston Brill pp 217 240 ISBN 978 9004225183 Armbruster Heidi 2002 Homes in Crisis Syrian Orthodox Christians in Turkey and Germany New Approaches to Migration Transnational Communities and the Transformation of Home London Routledge pp 17 33 ISBN 9781134523771 Atto Naures 2011 Hostages in the Homeland Orphans in the Diaspora Identity Discourses Among the syrian Syriac Elites in the European Diaspora Leiden Leiden University Press ISBN 9789087281489 Atto Naures 2014 The Myth of an Ideal Leader The Case of the Syriac Orthodox Community in Europe Orthodox Identities in Western Europe Migration Settlement and Innovation Farnham Ashgate Publishing pp 51 66 ISBN 9781317084914 Atto Naures Barthoma Soner O 2017 Syriac Orthodox Leadership in the Post Genocide Period 1918 26 and the Removal of the Patriarchate from Turkey Let Them Not Return Sayfo The Genocide Against the syrian Syriac and Chaldean Christians in the Ottoman Empire New York Oxford Berghahn Books pp 113 131 ISBN 9781785334993 Aydin Edip 2000 The History of the Syriac Orthodox Church of Antioch in North America Challenges and Opportunities MA thesis Crestwood NY Saint Vladimir s Orthodox Theological Seminary Archived from the original on 19 April 2003 Aydin Mor Polycarpus Augin 3 July 2018 The Syriac tradition of the work of the Holy Spirit in the Church to make it One Holy Catholic and Apostolic International Journal for the Study of the Christian Church Informa UK Limited 18 2 3 124 131 doi 10 1080 1474225x 2018 1516428 ISSN 1474 225X S2CID 150675986 Bardakci M Freyberg Inan A Giesel C Leisse O 2017 Religious Minorities in Turkey Alevi Armenians and Syriacs and the Struggle to Desecuritize Religious Freedom Palgrave Macmillan UK ISBN 978 1 137 27026 9 Retrieved 25 October 2019 Barsoum Ignatius Aphram 2008 The History of Tur Abdin Piscataway NJ Gorgias Press ISBN 9781593337155 Baum Wilhelm Winkler Dietmar W 2003 The Church of the East A Concise History London New York Routledge Curzon ISBN 9781134430192 Benni C B 1871 The Tradition of the Syriac Church of Antioch Concerning the Primacy and the Prerogatives of St Peter and of His Successors the Roman Pontiffs Burns Oates Retrieved 25 October 2019 Borbone Pier Giorgio 2017 From Tur Abdin to Rome The Syro Orthodox Presence in Sixteenth Century Rome Syriac in its Multi Cultural Context Leuven Peeters Publishers pp 277 287 ISBN 9789042931640 Brock Sebastian P 1992 Studies in Syriac Christianity History Literature and Theology Aldershot Variorum ISBN 9780860783053 Brock Sebastian P 1996 Syriac Studies A Classified Bibliography 1960 1990 Kaslik Parole de l Orient Brock Sebastian P 1997 A Brief Outline of Syriac Literature Kottayam St Ephrem Ecumenical Research Institute Brock Sebastian P 1999 The Importance of the Syriac Traditions in Ecumenical Dialogue on Christology Christian Orient 20 189 197 Brock S P Taylor D G K 2001 The Hidden Pearl At the turn of the third millennium the Syrian Orthodox witness The Hidden Pearl The Syrian Orthodox Church and Its Ancient Aramaic Heritage Trans World Film Italia Retrieved 25 October 2019 Brock Sebastian P 2004 The Syriac Churches in Ecumenical Dialogue on Christology Eastern Christianity Studies in Modern History Religion and Politics London Melisende pp 44 65 ISBN 9781901764239 Brock Sebastian P 2006 Fire from Heaven Studies in Syriac Theology and Liturgy Aldershot Ashgate ISBN 9780754659082 Brock Sebastian P 2010 The Syrian Orthodox Church in the Modern Middle East Eastern Christianity in the Modern Middle East London New York Routledge pp 13 24 ISBN 9781135193713 Brock Sebastian P 2017 Patriarch Severos Letter on his Flight from Antioch in 518 PDF Hugoye Journal of Syriac Studies 20 1 25 50 doi 10 31826 hug 2018 200103 S2CID 212688775 Brock S P Kiraz G Gorgias Press Butts A M Beth Mardutho The Syriac Institute Van Rompay L 2011 Gorgias Encyclopedic Dictionary of the Syriac Heritage Gorgias Press ISBN 978 1 59333 714 8 Retrieved 25 October 2019 Chaillot Christine 1998 The Syrian Orthodox Church of Antioch and All the East A Brief Introduction to Its Life and Spirituality Geneva Inter Orthodox dialogue Clements Henry 2019 Documenting Community in the Late Ottoman Empire International Journal of Middle East Studies 51 3 423 443 doi 10 1017 S0020743819000369 S2CID 201442968 Curta F Holt A 2016 Great Events in Religion An Encyclopedia of Pivotal Events in Religious History 3 volumes ABC CLIO ISBN 978 1 61069 566 4 Retrieved 25 October 2019 Dalrymple William 2012 Introduction The Slow Disappearance of the Syriacs from Turkey and of the Grounds of the Mor Gabriel Monastery Munster LIT Verlag pp 7 13 ISBN 9783643902689 Debie Muriel 2009 Syriac Historiography and Identity Formation Church History and Religious Culture 89 1 3 93 114 doi 10 1163 187124109X408014 Dinno Khalid S 2017 Harrak Amir ed The Synods and Canons in the Syrian Syriac Orthodox Church in the Second Millennium An Overview Journal of the Canadian Society for Syriac Studies 17 21 36 doi 10 31826 9781463238940 003 ISBN 9781463238940 S2CID 189674025 Donabed Sargon G Donabed Ninos 2006 syrians of Eastern Massachusetts Charleston Arcadia Publishing ISBN 9780738544809 Donabed Sargon G Mako Shamiran 2009 Ethno cultural and Religious Identity of Syrian Orthodox Christians PDF Chronos Revue d Histoire de l Universite de Balamand 19 69 111 Donabed Sargon G 2015 Reforging a Forgotten History Iraq and the syrians in the Twentieth Century Edinburgh Edinburgh University Press ISBN 9780748686056 Elwell Walter Comfort Philip Wesley 2001 Tyndale Bible Dictionary Tyndale 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Syriacs and syrians in Late Ottoman Diyarbekir Social Relations in Ottoman Diyarbekir 1870 1915 Leiden Boston Brill pp 241 266 ISBN 978 9004225183 Ginkel Jan J van 2005 History and Community Jacob of Edessa and the West Syrian Identity Redefining Christian Identity Cultural Interaction in the Middle East Since the Rise of Islam Leuven Peeters Publishers pp 67 75 ISBN 9789042914186 Ginkel Jan J van 2006 The Perception and Presentation of the Arab Conquest in Syriac Historiography How Did the Changing Social Position of the Syrian Orthodox Community Influence the Account of Their Historiographers The Encounter of Eastern Christianity with Early Islam Leiden Boston Brill pp 171 184 ISBN 9004149384 Grabar G W B P R L B O Bowersock G W Brown P Brown P R L Grabar O Caseau B Cameron A Chadwick H Fowden G Geary P J 2001 Interpreting Late Antiquity Essays on the Postclassical World Belknap Press of Harvard University Press ISBN 978 0 674 00598 3 Retrieved 1 November 2019 Griffith Sidney H 2002 The Beginnings of Christian Theology in Arabic Muslim Christian Encounters in the Early Islamic Period Aldershot Ashgate ISBN 9780860788898 Griffith Sidney H 2005 Answering the Call of the Minaret Christian Apologetics in the World of Islam Redefining Christian Identity Cultural Interaction in the Middle East Since the Rise of Islam Leuven Peeters Publishers pp 91 126 ISBN 9789042914186 Grillmeier Aloys Hainthaler Theresia 2013 Christ in Christian Tradition The Churches of Jerusalem and Antioch from 451 to 600 Vol 2 3 Oxford Oxford University Press ISBN 9780199212880 Haar Romeny Bas ter 2004 The Identity Formation of Syrian Orthodox Christians as Reflected in Two Exegetical Collections First Soundings Parole de l Orient 29 103 121 Haar Romeny Bas ter 2005 From Religious Association to Ethnic Community A Research Project on Identity Formation among the Syrian Orthodox under Muslim Rule Islam and Christian Muslim Relations 16 4 377 399 doi 10 1080 09596410500250248 S2CID 146155860 Haar Romeny Bas ter 2012 Ethnicity Ethnogenesis and the Identity of Syriac Orthodox Christians Visions of Community in the Post Roman World The West Byzantium and the Islamic World 300 1100 Farnham Ashgate Publishing pp 183 204 ISBN 9781317001362 Hage Wolfgang 2007 Das orientalische Christentum Stuttgart Kohlhammer Verlag ISBN 9783170176683 Hammerli Maria Mayer Jean Francois 2016 Orthodox Identities in Western Europe Migration Settlement and Innovation Taylor amp Francis ISBN 978 1 317 08490 7 Hengel M 2004 Studies in Early Christology Academic Paperback Series Bloomsbury Academic ISBN 978 0 567 04280 4 Retrieved 1 November 2019 Hunter Erica C D 2014 The Syrian Orthodox Church In Leustean Lucian N ed Eastern Christianity and Politics in the Twenty First Century Routledge pp 541 562 ISBN 978 1 317 81866 3 Janin Raymond 1919 Le rite syrien et les Eglises syriennes Revue des etudes byzantines in French 18 115 321 341 doi 10 3406 rebyz 1919 4214 Jarjour T 2018 Sense and Sadness Syriac Chant in Aleppo Oxford University Press ISBN 978 0 19 063528 2 Retrieved 25 October 2019 Jastrow Otto 2011 Ṭuroyo and Mlaḥso The Semitic Languages An International Handbook Berlin Boston Walter de Gruyter pp 697 707 ISBN 9783110251586 Jongerden Joost Verheij Jelle 2012 Social Relations in Ottoman Diyarbekir 1870 1915 BRILL pp 222 ISBN 978 90 04 22518 3 Joseph John 1983 Muslim Christian Relations and Inter Christian Rivalries in the Middle East The Case of the Jacobites in an Age of Transition SUNY Press ISBN 978 0 87395 600 0 Kevorkian Raymond 2011 The Armenian Genocide A Complete History I B Tauris pp 91 94 365 366 368 371 379 887 901 ISBN 978 0 85773 020 6 Kiraz George A 2007 Kthobonoyo Syriac Some Observations and Remarks PDF Hugoye Journal of Syriac Studies 10 2 129 142 Kiraz George A 2019 The Syriac Orthodox in North America 1895 1995 A Short History Piscataway NJ Gorgias Press ISBN 9781463240370 Kiraz George A 2020 Negotiating Identity with the Homeland The Syriac Orthodox of North 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111 125 Messo Johny 2017 Arameans and the Making of syrians The Last Aramaic speaking Christians of the Middle East Aramaic Press Meyendorff John 1989 Imperial Unity and Christian Divisions The Church 450 680 A D Crestwood NY St Vladimir s Seminary Press ISBN 9780881410563 Millar Fergus 2013 The Evolution of the Syrian Orthodox Church in the Pre Islamic Period From Greek to Syriac PDF Journal of Early Christian Studies 21 1 43 92 doi 10 1353 earl 2013 0002 S2CID 170436440 Minahan J 2002 Encyclopedia of the Stateless Nations A C Westport Conn Greenwood Press ISBN 978 0 313 32109 2 Retrieved 1 November 2019 Murre van den Berg Heleen 2011 2009 Syriac Orthodox Church The Encyclopedia of Christian Civilization Vol 4 Malden Wiley Blackwell pp 2304 2309 Murre van den Berg Heleen 2013 A Center of Transnational Syriac Orthodoxy St Mark s Convent in Jerusalem Journal of Levantine Studies 3 1 61 83 Murre van den Berg Heleen 2015 Classical Syriac and the Syriac Churches A Twentieth Century History Syriac Encounters Papers from the Sixth North American Syriac Symposium Louvain Peeters Publishers pp 119 148 ISBN 9789042930469 Murre van den Berg Heleen 2019 Syriac Identity in the Modern Era The Syriac World London Routledge pp 770 782 ISBN 9781138899018 Neill Stephen 2004 1984 A History of Christianity in India The Beginnings to AD 1707 Cambridge Cambridge University Press ISBN 9780521548854 Neill Stephen 2002 1985 A History of Christianity in India 1707 1858 Cambridge Cambridge University Press ISBN 9780521893329 Nieper Jens 2012 The Syrian Orthodox Church The Aramean Community as an Ecumenical Entity in a Transnational Dimension The Slow Disappearance of the Syriacs from Turkey and of the Grounds of the Mor Gabriel Monastery Munster LIT Verlag pp 57 62 ISBN 9783643902689 Oktem Kerem 2015 Incorporating the time and space of the ethnic other Nationalism and space in Southeast Turkey in the nineteenth and twentieth centuries Nations and Nationalism 10 4 559 578 doi 10 1111 j 1354 5078 2004 00182 x O Mahony Anthony 2006 Syriac Christianity in the modern Middle East The Cambridge History of Christianity Eastern Christianity Vol 5 Cambridge Cambridge University Press pp 511 536 ISBN 9780521811132 Ostrogorsky George 1956 History of the Byzantine State Oxford Basil Blackwell Ozcosar Ibrahim 2014 Separation and Conflict Syriac Jacobites and Syriac Catholics in Mardin in the Eighteenth and Nineteenth Centuries Byzantine and Modern Greek Studies 38 2 201 217 doi 10 1179 0307013114Z 00000000045 S2CID 162368464 Ozcosar Ibrahim 2017 Community Power Identity Identity Crisis of the Ottoman Suryanis Syriac in its Multi Cultural Context Leuven Peeters Publishers pp 327 335 ISBN 9789042931640 Palmer Andrew 1991 The History of the Syrian Orthodox in Jerusalem Oriens Christianus 75 16 43 Parry Ken 2010 The Blackwell Companion to Eastern Christianity John Wiley amp Sons ISBN 978 1 4443 3361 9 Perczel Istvan 2019 Syriac Christianity in India The Syriac World London Routledge pp 653 697 ISBN 9781138899018 Saint Laurent Jeanne Nicole Mellon 2015 Missionary Stories and the Formation of the Syriac Churches University of California Press pp 94 ISBN 978 0 520 96058 9 Sato Noriko 2005 Selective Amnesia Memory and History of the Urfalli Syrian Orthodox Christians Identities Global Studies in Culture and Power 12 3 315 333 doi 10 1080 10702890500202803 S2CID 144800560 Seleznyov Nikolai N 2013 Jacobs and Jacobites The Syrian Origins of the Name and its Egyptian Arabic Interpretations Scrinium Journal of Patrology Critical Hagiographyand Ecclesiastical History 9 382 398 Smith W 1863 A Dictionary of the Bible Comprising Its Antiquities Biography Geography and Natural History A Dictionary of the Bible Comprising Its Antiquities Biography and Natural History J Murray p 73 Retrieved 25 October 2019 Snelders Bas 2010 Identity and Christian Muslim Interaction Medieval Art of the Syrian Orthodox from the Mosul Area Louvain Peeters Publishers ISBN 9789042923867 Sommer Renate 2012 The Role of Religious Freedom in the Context of the Accession Negotiations between the European Union and Turkey The Example of the Arameans The Slow Disappearance of the Syriacs from Turkey and of the Grounds of the Mor Gabriel Monastery Munster LIT Verlag pp 157 170 ISBN 9783643902689 Swiderski Richard Michael 1988 Northists and Southists A Folklore of Kerala Christians Asian Folklore Studies Nanzan University 47 1 73 92 doi 10 2307 1178253 JSTOR 1178253 Taylor William 2013 Narratives of Identity The Syrian Orthodox Church and the Church of England 1895 1914 Newcastle upon Tyne Cambridge Scholars Publishing ISBN 9781443869461 The Oxford selection of Psalms and hymns for the use of parish churches 1857 Retrieved 25 October 2019 Thomas D R 2001 Syrian Christians Under Islam The First Thousand Years Biblical Studies and Religious Studies Brill ISBN 978 90 04 12055 6 Retrieved 25 October 2019 Trigona Harany Benjamin 2013 The Ottoman Suryani from 1908 to 1914 Piscataway NJ Gorgias Press ISBN 9781607240693 Trimingham John Spencer 1979 Christianity Among the Arabs in pre Islamic Times London Longman ISBN 9780582780811 Weltecke Dorothea 2006a Contacts between Syriac Orthodox and Latin Military Orders East and West in the Crusader States Context Contacts Confrontations Vol 3 Leuven Peeters Publishers pp 53 77 ISBN 9789042912878 Weltecke Dorothea 2006b On the Syriac Orthodox in the Principality of Antioch during the Crusader Period PDF East and West in the Medieval Eastern Mediterrean I Antioch from the Byzantine Reconquest until the End of the Crusader Principality Leuven Peeters Publishers pp 95 124 Weltecke Dorothea 2009 Michael the Syrian and Syriac Orthodox Identity Church History and Religious Culture 89 1 3 115 125 doi 10 1163 187124109X408023 Whitehouse T 1873 Lingerings of light in a dark land researches into the Syrian church of Malabar Retrieved 25 October 2019 Wozniak Marta 2015 From religious to ethno religious Identity change among syrians Syriacs in Sweden PDF Joint Sessions of Workshops organized by the European Consortium for Political Research ECPR ECPR Yakoub Afram 2020 The Path to syria A Call For National Renewal Sodertalje Tigris Press Yakup Bilge 1991 Suryanilerin kokeni ve Turkiyeli Suryaniler in Turkish Y Bilge ISBN 9789759538408 Further reading EditEcumenical relations with the Catholic Church Pope Benedict XIV Allatae Sunt On the observance of Oriental Rites Encyclical 1755 Addresses of Pope Paul VI and His Holiness Mar Ignatius Jacob III 1971 Common Declaration of Pope John Paul II and His Holiness Mar Ignatius Zakka I Iwas 1984 Address of John Paul II on Occasion of the Visit to the Catholicos of the Malankarese Syrian Orthodox Church 1986 Address of His Holiness Pope Francis to His Holiness Mor Ignatius Aphrem II Syriac orthodox patriarch of Antioch and all the East 19 June 2015External links Edit Wikimedia Commons has media related to Syriac Orthodox Church Syriac Orthodox Patriarchate Official website Syriac Orthodox Patriarchate Union between Christians Department of Syriac StudiesMedia Syriac religious TV channel of Syriac Orthodox Patriarchate of Antioch Syriac Liturgy description and photos Syriac Music Online YouTube video of a Palm Sunday Mass YouTube video Associate professor Svante Lundgren explains the history and origin of the term Syriac Suryoyo Suroyo Relating to Syriac Orthodox Church Margonitho Syriac Orthodox ResourcesRelating to Malankara Jacobite Syrian Orthodox Church News Site Of Jacobite Syrian Orthodox Church Malankara Vision TV Of Jacobite Syrian Church Radio Malankara Radio of Jacobite Syrian Church Retrieved from https en wikipedia org w index php title Syriac Orthodox Church amp oldid 1152346538, wikipedia, wiki, book, books, library,

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