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Syriac Orthodox Church

January 01, 1970

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;[13] Arabic: الكنيسة السريانية الأرثوذكسية, Malayalam: സുറിയാനി ഓർത്തഡോക്സ് സഭ, romanized: Suriyāni ōrtḥdōx Sabḥa),[14] also known as West Syriac Church or West Syrian Church,[15] officially known as the Syriac Orthodox Patriarchate of Antioch and All the East,[16] and informally as the Jacobite Church,[17] 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.[18][19] The church upholds Miaphysite doctrine in Christology, and employs the Liturgy of Saint James, associated with James the Just (also called James the Less and James, son of Alphaeus).[20] 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 IndiaJacobite Syrian Christian 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]
Independence512 A.D.[6][7][8]
Branched fromChurch of Antioch[9]
MembersApproximately 1.4—1.7 million (2015, including India)[10][11]
Aid organizationEPDC St. Ephrem Patriarchal Development Committee[12]
Official websiteSyriac Orthodox Patriarchate
Digital LibraryDepartment of Syriac Studies
*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,[21] and a synod was held at Laodicea in Syria in order to choose his successor,[22] a prominent Miaphysite theologian Severus the Great (d. 538).[23] 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),[24][25][26] while the pro-Chalcedonian faction would form to become the Greek Orthodox Church of Antioch (part of the wider Eastern Orthodox Church) and the Maronite church (an Eastern Catholic 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.[27] 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.[28][29][30] 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.[31][32]

Name and identity edit

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.[33] 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.[34] 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.[35]

The church is not ethnically exclusive, but two main ethnic groups in the community contest their ethnic identification as "Assyrians" and "Arameans".[36] "Suryoye" is the term used to identify the Syriacs in the diaspora.[37] The Syriac Orthodox identity included auxiliary cultural traditions of the Assyrian Empire and Aramean kingdoms.[38] 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.[39][40][41]

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.[42][43][44][45]

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.[46][47][48]

Saint Evodius was Bishop of Antioch until 66 AD and was succeeded by Saint Ignatius of Antioch.[49] The earliest recorded use of the term "Christianity" (Greek: Χριστιανισμός) was by Ignatius of Antioch, in around 100 AD.[50] In A.D 169, Theophilus of Antioch wrote three apologetic tracts to Autolycus.[51] 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.[52] 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.[53] 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.[54][55][56][57]

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".[58] 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.[59]

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.[21] In 518, he was exiled from Antioch,[60] by new emperor Justin I (d. 527), who tried to enforce a uniform Chalcedonian orthodoxy throughout the empire.[61][62][63] 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.[64] Severians continued to recognize Severus as the legitimate miaphysite Patriarch of Antioch until his death in 538, and then proceeded to follow his successors.[65][66]

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.[67] 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).[68] 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.[69] 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

In 1166, the patriarchal seat was transferred to the Mor Bar Sauma Monastery where it remained for most of the twelfth and thirteenth century until the abandonment of the monastery in 1293.[70] Thereafter, the patriarchate resided in the 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 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 8th century hagiography Life of Jacob Baradaeus is evidence of a definite denominational and social differentiation between the Chalcedonians and Miaphysites (Syriac Orthodox).[71] 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.[72] 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").[73][74][75]

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 concluded that the Syriac Orthodox population was very low in this period in Antioch and its surroundings.[76]

In the 12th century, several Syriac Orthodox Patriarchs visited Antioch and some established temporary residences.[77] In the 13th century, the Syriac Orthodox hierarchy in Antioch was prepared to accept Latin supervision.[78] In Adana, an anonymous 1137 report speaks of the entire population consisting of Syriac Orthodox.[76] Before the advent of the Crusades, the Syriacs occupied most of the hill country of Jazirah (Upper Mesopotamia).[79]

Early modern period edit

16th century edit

Among the preeminent churchmen of the period, Moses of Mardin (fl. 1549–d. 1592), was a diplomat of the Syriac Orthodox Church in Rome in the 16th century.[80]

17th century edit

 
St. Mary Church, Diyarbakır.

By the early 1660s, 75% of the 5,000 Syriac Orthodox of Aleppo had converted to Catholicism following the arrival of mendicant missionaries.[81] 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.[81] 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.[82] Despite the warning and gifts to priests, frequent conflicts and violent arguments continued between the Catholic and Orthodox Syriacs.[82] 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.[83]

Late modern period edit

In the 19th century, the various Syriac Christian denominations did not view themselves as part of one ethnic group.[84] 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.[85]

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.[86] Later, in Worcester, the first Syriac Orthodox Church in the United States was built.[42]

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.[87] 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.[88]

In 1870, there were 22 Syriac Orthodox settlements in the vicinity of Diyarbakır.[89] In the 1870–71 Diyarbakır salnames, there were 1,434 Orthodox Syriacs in that city.[90][91] On 10 December 1876, Ignatius Peter IV consecrated Geevarghese Gregorios of Parumala as metropolitan.[92] Rivalry within the Syriac Orthodox Church in Tur Abdin resulted in many conversions to the Syriac Catholic Church (the Uniate branch).[93]

Genocide (1914–1918) edit

 
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.[94] During 1915–16, the number of Orthodox Syriacs in the Diyarbakır province was reduced by 72%, and in the Mardin province by 58%.[95]

Interwar period edit

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.[96][97] 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.[98]

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

1945–2000 edit

In 1959, the seat of the Syriac Orthodox Church was transferred to Damascus in Syria.[96] In the mid-1970s, the estimate of Syriac Orthodox lived in Syria is 82,000.[99] 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.[100]

On 20 October 1987, Geevarghese Mar Gregorios of Parumala was declared a saint by Ignatius Zakka I Iwas, Patriarch permitting additions to the diptychs.[101][102]

 
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.[103]

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 word episkopos, meaning "the one who oversees".[104] 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:

  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.[105]

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.[106] 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.[107]

While this rank exists, it is rarely awarded.

Worship edit

Bible 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.[108] 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,[109] 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.[110][111] The church accepted first three synods held at Nicaea (325), Constantinople (381), and Ephesus (431), shaping the formulation and early interpretation of Christian doctrines.[112] 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.[113] 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').[114][115]

The Fathers of the Syriac Orthodox Church gave a theological interpretation to the primacy of Saint Peter.[116] 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.[117] 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.[118][119]
  • Arabic had become the dominant language of Syria, Lebanon, Palestine, and Egypt by the 11th century.[120] Syriac Orthodox clergy wrote in Arabic using Garshūni, a Syriac script in the 15th century and later adopted the Arabic script.[120] An English missionary in the 1840s noted that the Arabic speech of the Syriacs was intermixed with Syriac vocabulary.[120] They chose Arabic and Muslim-sounding names, while women had Biblical names.[120]
  • 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.[121]
  • 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.[122][123][124][125] 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 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.[126]

In 1983, the French ethnomusicologist Christian Poché produced audio recordings of the liturgical music of the Syriac Orthodox Church. In his liner notes for the UNESCO Anthology of Traditional Music, he described the liturgical music of communities in Antioch, Tur ‘Abdin, Urfa, Mardin in modern Turkey, as well as in Aleppo and Qamishli in modern Syria.[127]

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).[128][129] 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)[130]
  • Night prayer or Sootoro prayer (Compline)[131]
  • 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:

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.[134]

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.[135]

A priest also wears a phiro, or a cap, which he must wear for the public prayers. Monks also wear masnapso, 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 veil-mitre over the masnapso, . A cope called phayno is worn over these vestments. Batrashil, or pallium, is worn over the phayno by bishops and corepiscopas wear a half cope over the phayno, like hamnikho worn by priests.[136] 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.[137]

Global presence edit

Demography edit

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.[138] 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.[139]

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.[113][140][141] Additionally, there is also a large Syriac community among Mayan converts in Guatemala and South America numbering up to 1.5 million.[142] According to scholar James Minahan around 26% of the Assyrian people belong to the Syriac Orthodox Church.[143]

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.[144][145]

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.[146]

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.

Americas edit

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

The presence of the Syrian Orthodox faithful in America dates back to the late 19th century.[147][148]

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.[153]

South America

  • Patriarchal Vicariate of Argentina[157]
  • Patriarchal Vicariate of Brazil[158]

Eurasia edit

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.[159] 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,[160] Israel, Palestine, Jordan.[161][162][163]

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

India edit

Jacobite Syrian Christian Church

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.[164] Syriac monks Mar Sabor and Mar Proth arrived at Malankara between the eighth and ninth centuries from Persia.[165] They established churches in Quilon, Kadamattom, Kayamkulam, Udayamperoor, and Akaparambu.[166]

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.[167] 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.[168]

 
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.[169][170][171]

 
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 the Syriac Orthodox Church founded in 1924 by Geevarghese Athunkal Cor-Episcopa at Perumbavoor.[172] 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).[173][174]

Europe

Earlier in the 20th century many Syrian Orthodox immigrated to Western Europe, located in the Netherlands, Germany, Sweden, Switzerland and other countries for economic and political reasons.[175][176] Dayro d-Mor Ephrem in the Netherlands is the first Syriac Orthodox monastery in Europe established in 1981.[177] Dayro d-Mor Awgen, Arth, Switzerland and Dayro d-Mor Ya`qub d-Sarug, Warburg, Germany are the other monasteries located in Europe.

Patriarchal Vicariates:

Oceania edit

 
St. George Church, Melbourne
 
St. Aphrem Church, Victoria
Australia and New Zealand
  • Patriarchal Vicariate of Australia and New Zealand under Archbishop Malatius Malki Malki.[182][183][184][185]

Institutions edit

The church has various seminaries, colleges, and other institutions.[186] 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.[187] The Antioch Syrian University was established on 8 September 2018 in Maarat Saidnaya, near Damascus.[188] The university is offering engineering, management and economics courses.[189]

Ecumenical relations edit

The Syriac Orthodox Church is active in ecumenical dialogues with various churches,[31][32] 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.[190]

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.[191] 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.[192] 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.[59][31][32]

Communities edit

See also edit

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Further reading edit

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 edit

 
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

  • [usurped]
  • Malankara Vision: TV Of Jacobite Syrian Church
  • Radio Malankara: Radio of Jacobite Syrian Church

January 01, 1970
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 13 Arabic الكنيسة السريانية الأرثوذكسية Malayalam സ റ യ ന ഓർത തഡ ക സ സഭ romanized Suriyani ōrtḥdōx Sabḥa 14 also known as West Syriac Church or West Syrian Church 15 officially known as the Syriac Orthodox Patriarchate of Antioch and All the East 16 and informally as the Jacobite Church 17 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 18 19 The church upholds Miaphysite doctrine in Christology and employs the Liturgy of Saint James associated with James the Just also called James the Less and James son of Alphaeus 20 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 IndiaJacobite Syrian Christian 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 Independence512 A D 6 7 8 Branched fromChurch of Antioch 9 MembersApproximately 1 4 1 7 million 2015 including India 10 11 Aid organizationEPDC St Ephrem Patriarchal Development Committee 12 Official websiteSyriac Orthodox PatriarchateDigital LibraryDepartment of Syriac Studies 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 21 and a synod was held at Laodicea in Syria in order to choose his successor 22 a prominent Miaphysite theologian Severus the Great d 538 23 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 24 25 26 while the pro Chalcedonian faction would form to become the Greek Orthodox Church of Antioch part of the wider Eastern Orthodox Church and the Maronite church an Eastern Catholic 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 27 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 28 29 30 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 31 32 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 3 1 16th century 2 3 2 17th century 2 4 Late modern period 2 4 1 Genocide 1914 1918 2 4 2 Interwar period 2 4 3 1945 2000 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 See also 9 References 10 Bibliography 11 Further reading 12 External linksName and identity editSee also Terms for Syriac Christians and Christianity in Syria nbsp 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 33 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 34 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 35 The church is not ethnically exclusive but two main ethnic groups in the community contest their ethnic identification as Assyrians and Arameans 36 Suryoye is the term used to identify the Syriacs in the diaspora 37 The Syriac Orthodox identity included auxiliary cultural traditions of the Assyrian Empire and Aramean kingdoms 38 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 39 40 41 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 42 43 44 45 History edit nbsp A sixth century encaustic icon from Saint Catherine s Monastery Mount Sinai Egypt nbsp 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 46 47 48 Saint Evodius was Bishop of Antioch until 66 AD and was succeeded by Saint Ignatius of Antioch 49 The earliest recorded use of the term Christianity Greek Xristianismos was by Ignatius of Antioch in around 100 AD 50 In A D 169 Theophilus of Antioch wrote three apologetic tracts to Autolycus 51 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 52 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 53 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 54 55 56 57 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 58 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 59 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 21 In 518 he was exiled from Antioch 60 by new emperor Justin I d 527 who tried to enforce a uniform Chalcedonian orthodoxy throughout the empire 61 62 63 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 64 Severians continued to recognize Severus as the legitimate miaphysite Patriarch of Antioch until his death in 538 and then proceeded to follow his successors 65 66 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 67 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 68 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 69 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 locationsIn 1166 the patriarchal seat was transferred to the Mor Bar Sauma Monastery where it remained for most of the twelfth and thirteenth century until the abandonment of the monastery in 1293 70 Thereafter the patriarchate resided in the 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 nbsp 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 8th century hagiography Life of Jacob Baradaeus is evidence of a definite denominational and social differentiation between the Chalcedonians and Miaphysites Syriac Orthodox 71 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 72 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 73 74 75 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 concluded that the Syriac Orthodox population was very low in this period in Antioch and its surroundings 76 In the 12th century several Syriac Orthodox Patriarchs visited Antioch and some established temporary residences 77 In the 13th century the Syriac Orthodox hierarchy in Antioch was prepared to accept Latin supervision 78 In Adana an anonymous 1137 report speaks of the entire population consisting of Syriac Orthodox 76 Before the advent of the Crusades the Syriacs occupied most of the hill country of Jazirah Upper Mesopotamia 79 Early modern period edit 16th century edit Among the preeminent churchmen of the period Moses of Mardin fl 1549 d 1592 was a diplomat of the Syriac Orthodox Church in Rome in the 16th century 80 17th century edit nbsp 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 81 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 81 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 82 Despite the warning and gifts to priests frequent conflicts and violent arguments continued between the Catholic and Orthodox Syriacs 82 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 83 Late modern period edit In the 19th century the various Syriac Christian denominations did not view themselves as part of one ethnic group 84 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 85 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 86 Later in Worcester the first Syriac Orthodox Church in the United States was built 42 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 87 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 88 In 1870 there were 22 Syriac Orthodox settlements in the vicinity of Diyarbakir 89 In the 1870 71 Diyarbakir salnames there were 1 434 Orthodox Syriacs in that city 90 91 On 10 December 1876 Ignatius Peter IV consecrated Geevarghese Gregorios of Parumala as metropolitan 92 Rivalry within the Syriac Orthodox Church in Tur Abdin resulted in many conversions to the Syriac Catholic Church the Uniate branch 93 Genocide 1914 1918 edit nbsp 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 94 During 1915 16 the number of Orthodox Syriacs in the Diyarbakir province was reduced by 72 and in the Mardin province by 58 95 Interwar period edit 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 96 97 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 98 In the early 1920s the city of Qamishli was built mainly by Syriac Orthodox refugees escaping the Syriac genocide 1945 2000 edit In 1959 the seat of the Syriac Orthodox Church was transferred to Damascus in Syria 96 In the mid 1970s the estimate of Syriac Orthodox lived in Syria is 82 000 99 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 100 On 20 October 1987 Geevarghese Mar Gregorios of Parumala was declared a saint by Ignatius Zakka I Iwas Patriarch permitting additions to the diptychs 101 102 nbsp Damage to exterior of St Mary Church of the Holy Belt during the Syrian Civil War Leadership edit nbsp 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 103 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 104 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 105 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 106 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 107 While this rank exists it is rarely awarded Worship editBible edit nbsp 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 108 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 nbsp 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 109 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 110 111 The church accepted first three synods held at Nicaea 325 Constantinople 381 and Ephesus 431 shaping the formulation and early interpretation of Christian doctrines 112 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 451 113 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 114 115 The Fathers of the Syriac Orthodox Church gave a theological interpretation to the primacy of Saint Peter 116 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 117 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 118 119 Arabic had become the dominant language of Syria Lebanon Palestine and Egypt by the 11th century 120 Syriac Orthodox clergy wrote in Arabic using Garshuni a Syriac script in the 15th century and later adopted the Arabic script 120 An English missionary in the 1840s noted that the Arabic speech of the Syriacs was intermixed with Syriac vocabulary 120 They chose Arabic and Muslim sounding names while women had Biblical names 120 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 121 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 122 123 124 125 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 nbsp 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 126 In 1983 the French ethnomusicologist Christian Poche produced audio recordings of the liturgical music of the Syriac Orthodox Church In his liner notes for the UNESCO Anthology of Traditional Music he described the liturgical music of communities in Antioch Tur Abdin Urfa Mardin in modern Turkey as well as in Aleppo and Qamishli in modern Syria 127 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 128 129 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 130 Night prayer or Sootoro prayer Compline 131 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 Anointing of Holy Muron Baptism Confession Holy Communion Queen of the Sacraments 132 Marriage Unction Anointing of the Sick Ordination 133 Vestments edit nbsp 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 134 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 135 A priest also wears a phiro or a cap which he must wear for the public prayers Monks also wear masnapso 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 veil mitre over the masnapso A cope called phayno is worn over these vestments Batrashil or pallium is worn over the phayno by bishops and corepiscopas wear a half cope over the phayno like hamnikho worn by priests 136 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 137 Global presence editDemography edit nbsp St Matthew Monastery Nineveh Iraq nbsp Monastery of Saint Mark Jerusalem nbsp Mor Gabriel Monastery Midyat Turkey nbsp St Awgin Monastery Nusaybin Turkey nbsp St George s Monastery Malekurish nbsp St Ignatius Monastery Manjinikkara nbsp Mor Hananyo Monastery 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 138 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 139 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 113 140 141 Additionally there is also a large Syriac community among Mayan converts in Guatemala and South America numbering up to 1 5 million 142 According to scholar James Minahan around 26 of the Assyrian people belong to the Syriac Orthodox Church 143 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 144 145 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 146 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 Damascus Americas edit nbsp St Mark s Cathedral Paramus New Jersey The presence of the Syrian Orthodox faithful in America dates back to the late 19th century 147 148 North America Patriarchal Vicariate of Eastern United States 149 150 Patriarchal Vicariate of Western United States 151 Malankara Archdiocese of North America Patriarchal Vicariate of Canada 152 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 153 Archdiocese of Central America the Caribbean Islands and Venezuela 154 155 156 South America Patriarchal Vicariate of Argentina 157 Patriarchal Vicariate of Brazil 158 Eurasia edit Middle East regions Syria Lebanon Holy Land Iraq Turkey UAE 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 159 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 160 Israel Palestine Jordan 161 162 163 nbsp Saint Mary Church of the Holy Belt nbsp St Sharbel Church Midyat nbsp St Mary s Church Bethlehem nbsp St Mary s Cathedral Manarcad nbsp Tomb of St Baselios Yeldo Patriarchal Vicariates in the Middle East includes Damascus Mardin Turabdin Zahle UAE and the Arab States of the Persian Gulf India edit Jacobite Syrian Christian Church 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 164 Syriac monks Mar Sabor and Mar Proth arrived at Malankara between the eighth and ninth centuries from Persia 165 They established churches in Quilon Kadamattom Kayamkulam Udayamperoor and Akaparambu 166 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 167 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 168 nbsp 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 169 170 171 nbsp 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 the Syriac Orthodox Church founded in 1924 by Geevarghese Athunkal Cor Episcopa at Perumbavoor 172 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 173 174 EuropeEarlier in the 20th century many Syrian Orthodox immigrated to Western Europe located in the Netherlands Germany Sweden Switzerland and other countries for economic and political reasons 175 176 Dayro d Mor Ephrem in the Netherlands is the first Syriac Orthodox monastery in Europe established in 1981 177 Dayro d Mor Awgen Arth Switzerland and Dayro d Mor Ya qub d Sarug Warburg Germany are the other monasteries located in Europe nbsp St Ephrem Church Vienna Austria nbsp St Thomas Cathedral Acton London England nbsp St Jacob of Sarug Monastery Warburg Germany nbsp Church of Our Lady Amsterdam Netherlands nbsp St Avgin Monastery Arth Switzerland nbsp St Aphrem Cathedral Sodertalje Sweden Patriarchal Vicariates Belgium France and Luxembourg 178 179 Germany 180 Netherlands 181 Spain Sweden Switzerland and Austria United Kingdom Oceania edit nbsp St George Church Melbourne nbsp St Aphrem Church Victoria Australia and New Zealand dd Patriarchal Vicariate of Australia and New Zealand under Archbishop Malatius Malki Malki 182 183 184 185 Institutions edit The church has various seminaries colleges and other institutions 186 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 187 The Antioch Syrian University was established on 8 September 2018 in Maarat Saidnaya near Damascus 188 The university is offering engineering management and economics courses 189 Ecumenical relations editThe Syriac Orthodox Church is active in ecumenical dialogues with various churches 31 32 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 190 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 191 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 192 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 59 31 32 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 See 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 978 0 8132 2701 6 Archived from the original on 18 October 2023 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original on 18 October 2023 Retrieved 22 July 2019 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 nbsp 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 usurped 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 1220601603, wikipedia, wiki, book, books, library,

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