Syrisk julmat
Syriac Christianity Syriac : ܡܫܝܚܝܘܬܐ ܣܘܪܝܝܬܐMšiḥoyuṯo Suryoyto or Mšiḥāyūṯā Suryāytā is a branch of Eastern Christianity of which formative theological writings and traditional liturgies are expressed in the Classical Syriac language, a variation of the old Aramaic language. Thomas Evangelical Church syrisk julmat India. In modern Englishthe term "Syriac Christianity" is preferred over the alternative form "Syrian Christianity", that was also commonly used in older literature, as a synonymparticularly during the 19th and the 20th centuries.
Mat frå Syria - Alt godt
It is gradually introduced in most of the English speaking world, with some notable exceptions. Churches of Syriac tradition in India still self-identifyin Indian Englishas "Syrian" Churches, both for sociolinguistic and legal reasons. Syria itself is an Indo-European corruption of Assyria, and fir centuries only referred to the Mesopotamian region.
Modern distinctions between "Syrian" and "Syriac" Christianity are observed in English language as a partially accepted conventionbut such distinctions do not exist in most of the other languages, nor on the endonymic native level among adherents of Syriac Christianity. Such reduction was detaching Syriac Christianity from Western Aramaic Christian traditions, that were enrooted in the very homeland of Christianity, encompassing ancient Aramaic-speaking communities in Judea and Palestinewith Galilee and Samariaand also those in the regions of Nabatea and Palmyrene to the east, [ 22 ] and Phoenicia and Syria proper to the north.
Since Western Aramaic Christians did not fit into narrow scholarly definition of Syriac Christianity, focused on Eastern Aramaic traditions, [ 23 ] various researchers have opted for an additional use of some wider terms, like "Aramaic Christianity", [ 4 ] [ 5 ] or "Aramaic Christendom", [ 6 ] thus designating a religious, cultural and linguistic continuum, encompassing the entire branch of Christianity that stemmed from the syrisk julmat Aramaic-speaking Christian communities, formed in apostolic times, and then continued to develop throughout history, mainly in the Near East and also in several other regions of Asiaincluding India and China.
In English language, the term Aramaic Christianity should not be confused with term Aramean Christianitysince the first designation is linguistically defined and thus refers to Aramaic-speaking Christians in general, while the second designation is more specific and refers only to Christian Arameans. It soon spread to other Aramaic-speaking Semitic peoples like Aramaic pagan peoples along the Eastern Mediterranean coast [ citation needed ] and also to the inland parts of the Roman Empire and beyond that into the Parthian Empire and the later Sasanian Empire[ 28 ] including Mesopotamiawhich was dominated at different times and to varying extents by these empires.
The ruins of the Dura-Europos churchdating from the first half of the 3rd century are concrete evidence of the presence of organized Christian communities in the Aramaic-speaking area, far from Jerusalem and the Mediterranean coast, and there are traditions of the preaching of Christianity in the region as early as the time of the Apostles.
However, "virtually every aspect of Syriac Christianity prior to the fourth century remains obscure, and it is only then that one can feel syrisk julmat on "syrisk julmat" ground". Ephrem lived in the Roman Empire, close to the border with the Sasanian Empire, to which the other two writers belonged. The bishops who took part in the First Council of Niceathe first of the ecumenical councilsincluded twenty from Syria syrisk julmat one from Persia, outside the Roman Empire.
Syriac Christianity is divided on several theological issues, both Christological and Pneumatological. Inthe Council of Ephesuswhich is reckoned as the third ecumenical council, condemned Nestorius and Nestorianism. That condemnation was consequently ignored by the East Syriac Church of the Eastwhich had been previously established in the Sasanian Empire as a distinct Church at the Council of Seleucia-Ctesiphon inand syrisk julmat at the Synod of Dadisho in had declared the independence of its head, the Catholicosin relation syrisk julmat "western" Roman Empire Church authorities.
Inthe Council of Chalcedonthe fourth ecumenical council, condemned Monophysitismand also rejected Dyoprosopism. The Patriarchate of Antioch was consequently divided between two communities, pro- Chalcedonian and non-Chalcedonian. The Chalcedonians were often labelled as ' Melkites ' Imperialswhile their opponents were labelled Monophysites those who believe in the one rather than two natures of Christ and Jacobites after Jacob Baradaeus.
Inthe Council of Constantinoplethe fifth ecumenical council, anathematized Theodore of Mopsuestiaand also condemned several writings of Theodoret of Cyrus and Ibas of Edessa see: Three-Chapter Controversy. Presided by Babai the Great d. Theological estrangement between East Syriac and West Syriac branches was manifested as a prolonged rivalry, that was particularly intensive between syrisk julmat Church of the East and the Maphrianate of the East Syriac Orthodox Church[ 34 ] with each branch claiming that its doctrines were not heretical while also accusing the other of teaching heresy.
Their theological estrangement has persisted through the medieval and early modern periods and into the present era. Inthe Coptic Orthodox Churcha sister-church of the Syriac Orthodox Church, blocked admittance of the Assyrian Church of the East to the Middle East Council of Churcheswhich has among its members the Chaldean Catholic Church, [ 36 ] [ 37 ] [ 38 ] and demanded that it remove from its liturgy the mention of Diodorus of TarsusTheodore of Mopsuestia and Nestoriuswhom it venerates as "the Greek doctors".
Integration and Tradition: the Making of the Syriac Orthodox Church in Sweden
The liturgies of the East and West Syriacs are quite distinct. The Church of the East interpreted this as heretical. Among the Saint Thomas Christians of Indiathe East Syriac Rite was the one originally used, but those who in the 17th century accepted union with the Syriac Orthodox Church adopted the rite of that church. A schism in in the Church of the East gave rise to a separate patriarchate, which at first entered into union with the Catholic Church but later formed the syrisk julmat of the present-day Assyrian Church of the East and Ancient Church of the East, while at the end of the 18th century most followers of the earlier patriarchate chose union with Rome and, with some others, now form the Chaldean Catholic Church.
The majority of the Saint Thomas Christians, who initially depended on the Church of the East, maintained union with Rome in spite of discomforts felt at Latinization by their Portuguese rulers and clergy, against which they protested. They now form the Syro-Malabar Catholic Church. A small group, which split from these in the early 19th century, united at the beginning of the 20th century, under the name of Chaldean Syrian Churchwith the Assyrian Church of the East.
Those who in broke with the Catholic Church as dominated by the Syrisk julmat in India and soon chose union with the Syriac Orthodox Church later split into various groups.
Syriac Christianity - Wikipedia
The first separation was that of the Malabar Independent Syrian Church in A reunion movement led in to the establishment of full communion between some of the Malankara Syrian Orthodox and the Catholic Church. They now form the Syro-Malankara Catholic Church. In the 19th and 20th centuries many Syriac Christians, both East and West, left the Middle East for other lands, creating a substantial diaspora.
In modern times, several Churches syrisk julmat Syriac tradition are actively participating in ecumenical dialogue. Indigenous Aramaic -speaking communities of the Near East Syriac : ܣܘܪܝܝܐArabic : سُريان [ 46 ] adopted Christianity very early, perhaps already from the first century, and began to abandon their three-millennia-old traditional ancient Mesopotamian religionalthough this religion did not fully die out until as late as the tenth century.
In the Council of Ephesus declared Nestorianism a heresy. Nestorians, persecuted in the Syrisk julmat Empiresought refuge in the parts of Mesopotamia that were part of the Sasanian Empire. This encouraged acceptance of Nestorian doctrine by the Persian Church of the Eastwhich spread Christianity outside Persia, to India, China, Tibet and Mongolia, expanding the range of this eastern branch of Syriac Christianity.
The western branch, the Jacobite Churchappeared after the Council of Chalcedon 's condemnation of Miaphysitism in