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Relevant bibliographies by topics / Syrian Orthodox Church

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Academic literature on the topic 'Syrian Orthodox Church'

Author: Grafiati

Published: 4 June 2021

Last updated: 29 July 2024

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Journal articles on the topic "Syrian Orthodox Church"

1

Weltecke, Dorothea. "Michael the Syrian and Syriac Orthodox Identity." Church History and Religious Culture 89, no. 1 (2009): 115–25. http://dx.doi.org/10.1163/187124109x408023.

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AbstractThis paper discusses the concept of Syriac Orthodox identity in the chronicle by Michael the Great as it is expressed in terms for the self-designation (like mhaymnē, Suryōyē) and in the structure of the narrative. The heritage of the ancient Near East, based on the ethnical and historical conception of the Arameans (including the Chaldeans and the Ōturōyē as well as the Ōrōmōyē) since the times of the ancient empires was a very important element of the identity. Just as important to him was the historical legitimacy of the Orthodox Church as a group excluding other Aramaic-speaking Christians. This conception of identity was complex, dialectic, and multi-layered, comprising ethnic, historic, cultural, and religious elements. Not unlike modern people, he and the members of the Syriac Orthodox communities participated in different and overlapping cultures and identities throughout the Syriac Orthodox world. The Syriac Orthodox identity had been under polemical attack for a long time, against which both historical and theological answers were formulated over the centuries. At the same time, Michael can be a witness only for a certain group and a certain region. He speaks mainly for the Syriac-speaking regions of the Syriac Orthodox world and the clergy. Neither the Syriac Orthodox identity of Arabic speaking Syriac Orthodox Christians, for example in Takrit, nor the identities of laymen are of his concern.

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Varghese, Baby. "Renewal in the Malankara Orthodox Church, India." Studies in World Christianity 16, no. 3 (December 2010): 226–44. http://dx.doi.org/10.3366/swc.2010.0102.

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The Malanakra Orthodox Syrian Church, which belongs to the family of the Oriental Orthodox Churches, proudly claims to be founded by the Apostle St Thomas. Its history before the fifteenth century is very poorly documented. However, this ancient Christian community was in intermittent relationship with the East Syrian Patriarchate of Seleucia-Ctesiphon, which was discontinued with the arrival of the Portuguese, who forcefully converted it to Roman Catholicism. After a union of fifty-five years, the St Thomas Christians were able to contact the Syrian Orthodox Patriarchate of Antioch, thanks to the arrival of the Dutch in Malabar and the expulsion of the Portuguese. The introduction of the West Syrian Liturgical rites was completed by the middle of the nineteenth century. The arrival of the Anglican Missionaries in Malabar in the beginning of the nineteenth century provided the Syrian Christians the opportunity for modern English education and thus to make significant contributions to the overall development of Kerala, one of the states of the Indian Republic.

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Calder, Mark D. "Syrian Identity in Bethlehem: From Ethnoreligion to Ecclesiology." Iran and the Caucasus 20, no. 3-4 (December 19, 2016): 297–323. http://dx.doi.org/10.1163/1573384x-20160304.

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At first sight, the Syriac Orthodox community in Bethlehem appears to be well-described as “ethno-religious”: while many Palestinian siryān emphasise their connection to an ancient Aramean ethnos, this identification also usually entails some relationship to the Syriac Orthodox Church. However, “religion” (ethno or otherwise) is arguably too overburdened a category to tell us much about how being siryāni in Bethlehem compares to being something else. I propose, instead, that thinking of Syrian self-articulation as a kind of ecclesiology, a tradition of incarnating a body (specifically Christ’s), draws attention to the creative, situated and dialogic process of being and becoming siryāni, while problematising categories with which social scientists customarily think about groups. Unlike ethno-religion, ecclesiology captures the fraught pursuit of redeemed sociality, connecting Bethlehem’s destabilized local present to universal and eternal hope. In Bethlehem, what’s more, these dialogues proceed in tantalizing proximity to places and paths, which are haunted by the incarnate (Aramaic-speaking) God whom Syriac Orthodox Christians embody and envoice. Indeed, while this Syrian body is often narrated as an organic, racial fact, nevertheless it is susceptible to a kind of transubstantiation at the margins when an “other” participates fully in the life of this body, especially via the church.

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Palmer, A. "Traditie en Aanpassing in de Jaren ’80." Het Christelijk Oosten 43, no. 1 (November 12, 1991): 21–31. http://dx.doi.org/10.1163/29497663-04301004.

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Tradition and Adaptation in the 1980s The Syrian Orthodox Church hetween Asia and Europe This article falls clearly into two parts which correspond to the words ,Tradition' and ,Adaptation' in the title. In Part One we survey customs surrounding marriage and virginity and the fertility of human beings and of their animals and fields. We see how the agricultural life of the villages is intertwined with their Christian theology and rituals. And we take a look at the traditional education practised in the churches and monasteries of Tur 'Abdin. There are of course many other traditions and many other customs, not least those embodied in the Syrian Orthodox liturgy. But enough has been said to show that the transition to a non-agricultural life-style in secular Europe is one that tradition alone is not equipped to cope with. Nor can a traditional Syriac education be considered sufficient to meet the demands made on the leaders of the emigrant community. To some ex tent the Syrian Orthodox have been forced to adapt already. It is this process and the direction in which it is likely to be continued that we shall be studying in Part Two of this article.

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Debié, Muriel. "Syriac Historiography and Identity Formation." Church History and Religious Culture 89, no. 1 (2009): 93–114. http://dx.doi.org/10.1163/187124109x408014.

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AbstractHistoriographical texts are here read as literary compositions of their time, providing us with various elements of the process of identity construction or reconstruction. The first West Syrian historical texts were produced in the sixth century, when the history of what would become the Syrian Orthodox Church began. An examination of contemporary sources and myths of origins shows that the ethnic origins of the Abgarid dynasty played no part in Syrian 'ethnogenesis', but that there existed a notion of Syro-Mesopotamian origins, closely related to a supposed homeland, that of Aram. An acknowledged common ancestry going back to the Chaldean and Assyrian Empires relies on a common language more than a common homeland or sovereign. Whereas the Assyrians came to personify the ever-hostile Persian neighbour, a sort of stereotypical enemy, the Hellenistic kings were perceived as having effected a synthesis of the double Syro-Mesopotamian and Greek culture. The Seleucid era, as adopted by the Edessans, thus remained in use regardless of the prevailing political powers and is an assertion of independence and a strong local identity marker, being a rejection of the local Antiochene as well as the imperial Byzantine eras. The Syrian Orthodox also developed an innovative method of writing the history of their separated Church, producing a new genre consisting of lengthy chronicles written in several parts or columns, in which political and ecclesiastical history were kept separate. This Syrian Orthodox method of writing history is the only truly distinctive Syrian Orthodox literary genre.

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Shahinyan, Arsen K. "The Organization of the Church Structure in the Armenian Provinces of Byzantium Occupied by Arab Muslims in the second half 7th–8th Centuries." Archiv orientální 91, no. 2 (October 31, 2023): 229–54. http://dx.doi.org/10.47979/aror.j.91.2.229-254.

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The aim of this article is to restore the church structure in the western lands of Greater Armenia and the whole Lesser Armenia, which, on the eve of the conquests of the Arab Muslims, being part of the Byzantine Empire, belonged either to the Orthodox Patriarchates of Constantinople and Antioch, or to the Armenian Catholicosate of Dwin, and after the start of their conquests they passed in the second half of the 7th c. to the Caliphate. According to calculations by the author, in the early 8th c. there were formed in the lands of the former Armenian provinces of Byzantium three major eparchies of the Syrian Jacobite Church with its see in Antioch, which, like the Armenian Church, firmly adhered to the non-Chalcedonian position and came under the Arabs. Three more Syrian church units were formed in the Armenian lands at the end of the same century. Four of the six Jacobite eparchies were occupied the former canonical territories of the Orthodox Church with Constantinople and Antioch as their sees and two more—the canonical territories of the Armenian Catholicosate in regions of Arzan and Xlat‘.

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Salés, Luis Josué. "Ritualized Affective Performances: Syriac Etiquette Guides and Systems Intelligence in Early Christian–Muslim Encounters." Religions 14, no. 11 (November 14, 2023): 1423. http://dx.doi.org/10.3390/rel14111423.

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In 2009, Michael Penn published a transcription and English translation of two Syriac texts, To the Rulers of the World (ܠܘܬ ܪ̈ܝܫܢܐ ܕܥܠܡܐ) and Concerning the Entrance before a New Emir (ܕܡܥܠܬܐ ܨܝܕ ܐܡܝܪܐ ܚܕܬܐ). This essay proposes a new historiographical approach to these texts based on the concepts and theoretical apparatus of systems intelligence theory and affect theory. I show how these texts use key Islamic theological and cultural ideas that would affectively resonate with the Muslim authorities while remaining non-objectionable to the orthodoxy of the Assyrian Church of the East. Specifically, I argue that Christians sometimes sought to curry favor with Islamic authorities not so much through logical persuasion, but by creating a sense of affective coherence through attunement to the discursive and theological systems of Islam. Through this strategy, Christians perhaps hoped to gain some small measure of political and religious advantage, especially over and against other Christian jurisdictions, such as the Syrian Orthodox Church. I conclude by discussing what methodological prospects these approaches can offer to the subfield, particularly if combined with other theories that similarly remain underused.

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Krindatch, Alexei. "The American Orthodox Churches and Clergy in the 21st Century." Chronos 17 (January 15, 2020): 7–39. http://dx.doi.org/10.31377/chr.v17i.644.

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In 1794, the foundation of a mission on Kodiak Island in Alaska by the Orthodox monks from Russia marked the entrance of Orthodox Church in America. Two centuries later, the presence of over one million faithful gathered into more than 2,400 local parishes bears witness to the firm establishment of Eastern Christianity in the US. The notion of "one state - one Church" was historically very characteristic of Orthodox Christianity. When the Orthodox Church is mentioned, one tends to think of its ethnic aspect, and when Orthodox Christians are asked about their religious affiliation, they almost always add an cthnic qualificr: Grcck Orthodox, Russian Orthodox, Syrian Orthodox, etc. Consequently, many Orthodox Churches — Byzantine and Oriental alike — that have faithful in the United States have organized their own jurisdictions in North America: the individual "ethnically based" parishes were later united into centrally administrated dioceses subordinated to the "Mother Churches" in the Old World. The original goal of American Orthodox jurisdictions was clear: to minister to the religious needs of the diverse immigrant ethnic communities: the Greeks, Russians, Serbians, Romanians, Armenians, Copts, etc. There is no doubt that for the first generation of immigrants these ethnically based Orthodox jurisdictions brought a big measure of order and unity to ethnic groups that otherwise would have remained fragmented and enfeebled in an "American melting pot".

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Palmer, Andrew. "Narratives of Identity: The Syrian Orthodox Church and the Church of England, 1895–1914." International journal for the Study of the Christian Church 14, no. 1 (January 2, 2014): 76–80. http://dx.doi.org/10.1080/1474225x.2014.883561.

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Dinno, Khalid. "ACCESSING THE ARCHIVAL HERITAGE OF THE SYRIAN ORTHODOX CHURCH: PRELIMINARY REPORT." Journal of the Canadian Society for Syriac Studies 13, no. 1 (January 1, 2013): 88–98. http://dx.doi.org/10.31826/jcsss-2013-130109.

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Dissertations / Theses on the topic "Syrian Orthodox Church"

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Kurian, Aby P. "An Indian Orthodox church?" Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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Aydin, Edip. "The history of the Syrian Orthodox Church of Antioch in North America challenges and opportunities /." Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.

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George, Abu Koshy. "Origins of the schism in the Orthodox Church of India 1912-1975 /." Theological Research Exchange Network (TREN), 2008. http://www.tren.com/search.cfm?p015-0481.

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Chacko, Abi. "Beth gazo a study of the eight tone music system as used in the Malankara Orthodox Syrian Church /." Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p015-0463.

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Mathews, Aju Philip. "The role of the diaconate in the Malankara Orthodox Syrian Church." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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Taylor, William. "Narratives of identity : the Syrian Orthodox Church and the Church of England, 1895-1914." Thesis, SOAS, University of London, 2010. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.538131.

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Silvanos, Ayub. "The rite of consecration of the Church according to the Syrian Orthodox tradition." Thesis, University of Manchester, 2014. https://www.research.manchester.ac.uk/portal/en/theses/the-rite-of-consecration-of-the-church-according-to-the-syrian-orthodox-tradition(8fc4a287-86fd-4b5d-9863-40d516efe36a).html.

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From ancient times it has been the practice of humankind to build structures in which to worship God. People built centres of various shapes and sizes in which different kinds of worship were conducted. Within the Christian Church, even though the basic concept of worship is the same, there are different doctrines and customs in different Church traditions. In this thesis I attempt to shed some light on the consecration of churches in the tradition of the Syrian Orthodox Church; this is a relatively uncharted field. It is prefaced by an overview of dedication in the early Christian period and of the Jewish liturgical traditions on which the worship was based. Next I consider some Syriac literary works, the importance of Syriac literature and liturgy, and the liturgical books of the Syrian Orthodox Church. I then describe house churches of the first centuries and their gradual development into today’s magnificent and artistic churches. An important part of my work focuses on the Holy ‘Myron’, which is an integral component used in the consecration of Syrian churches. I discuss the importance accorded to 'Myron' in the church and the different types of anointing involving Myron and other oils. The main part of the thesis focuses on the construction of a church from its very beginning until its consecration once it has been completed, referring to biblical and symbolic interpretations. This includes a detailed description of the different tools and utensils used in the Syrian Orthodox Church (some illustrated) with an explanation of their relevance and meaning. The views of the church fathers such as Aphrahat, Ephrem, Moses Bar Kepha, Dionysius Bar Salibi and Jacob of Serugh, and the references and allegories from the Acts of Thomas and the Sugitho on the Church of Edessa are also included in my work. The main sources for this study are my translations of the Vatican Borg. manuscript Syriac 57 and Paris manuscript Syriac 110. The official version of the church consecration used in the Syrian Orthodox Church is a copy of Vatican manuscript 51. The Syriac texts with translations are provided in chapter two.

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Mathew, Philip. "A comparative study of funeral rites in the Byzantine and West Syrian traditions." Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p015-0460.

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Samuel, Perumkunnil S. "Ministry of listening." Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.

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Rajuvarghese, Issac. "Current prevailing attitude of adults and teenagers of the Indian Orthodox Church towards people with HIV/AIDS." Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.

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Books on the topic "Syrian Orthodox Church"

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translator, Skaria Usha, ed. Martyrs, saints & prelates of the Syriac Orthodox Church. Kottayam: Travancore Syriac Orthodox Publishers & SOCMNet.org, 2007.

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Demir, Zeki. Patrikten mesajlar, 1988-1997. İstanbul: İstanbul Süryani Ortodoks Metropolitliği, 1997.

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Kadavil, Poulose Mor Athanasius. The Syrian Orthodox Church: Its religion and philosophy. Edited by Moolayil Kuriakose Corepiscopa editor and Mor Adai Study Centre. Cheeranchira, Changanaserry: Mor Adai Study Centre, 2015.

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Afrām, Ighnāṭyūs. The history of Tur Abdin. Piscataway, NJ: Gorgias Press, 2008.

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Metropolitliği, İstanbul Süryani Ortodoks, ed. Süryani Ortodoks Kilisesi gelenekleri ve yedi gizi = ܠܕܬܐ ܣܘܪܚܬܐ ܐܪܬܕܘ ܟܣܝܬܐ ܡܫܠܡܥ̈ܘܬܗ̇ ܘܫܒܠܐ ܐܪ̈ܙܝܗ̇. Beyoğlu, İstanbul: İstanbul Süryani Ortodoks Metropolitliği, 2015.

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Akyüz, Gabriyel. Nusaybin'deki Mor Yakup Kilisesi ve Nusaybin Okulu, M.S. 325 =: ʻEdta d-Mar Yaʻqob da-Nṣibin w-madrešta dil-ah šnat škh m. Mardin [Turkey]: Mardin Kırklar Kilisesi, 1998.

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Calder, Mark D. Bethlehem's Syriac Christians: Self, nation and church in dialogue and practice. Piscataway, NJ, USA: Gorgias Press LLC., 2017.

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8

St. George's Orthodox Syrian Church (Trivandrum, India), ed. St. George's Orthodox Syrian Cathedral, Trivandrum: Souvenir, 2000. [Trivandrum]: Philip Mathew on behalf of St. George's Orthodox Syrian Cathedral Souvenir Committee, 2000.

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Thomas, Meledath Kurian. The way of St. Thomas: A brief history of the Malankara Orthodox Syrian Church. Kottayam, India: The Malankara Orthodox Church Publications, 2012.

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Faik, Naum. Beth-Nahrîn: Beth-Nahrin : Kurdî, Türkçe. Diyarbakır: Lîs, 2011.

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Book chapters on the topic "Syrian Orthodox Church"

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Joy, Santosh Koshy, and Geevarghese Abraham. "Malankara Orthodox Syrian Church." In Christianity, 553–56. Dordrecht: Springer Netherlands, 2023. http://dx.doi.org/10.1007/978-94-024-2241-2_32.

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Dinno, Khalid. "ACCESSING THE ARCHIVAL HERITAGE OF THE SYRIAN ORTHODOX CHURCH: PRELIMINARY REPORT." In Journal of the Canadian Society for Syriac Studies 13, edited by Amir Harrak, 88–98. Piscataway, NJ, USA: Gorgias Press, 2013. http://dx.doi.org/10.31826/9781463235840-008.

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Dinno, Khalid. "The Synods and Canons in the Syrian (Syriac) Orthodox Church in the Second Millennium – An Overview." In Journal of the Canadian Society for Syriac Studies 17, edited by Amir Harrak, 21–36. Piscataway, NJ, USA: Gorgias Press, 2017. http://dx.doi.org/10.31826/9781463238940-003.

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Brock, Sebastian P. "SOME BASIC ANNOTATION TO THE HIDDEN PEARL: THE SYRIAN ORTHODOX CHURCH AND ITS ANCIENT ARAMAIC HERITAGE, I-III (ROME, 2001)." In Hugoye: Journal of Syriac Studies (Volume 5), edited by George Kiraz, 63–112. Piscataway, NJ, USA: Gorgias Press, 2002. http://dx.doi.org/10.31826/9781463214104-005.

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Gerd, Lora. "The Palestine Society: Cultural Diplomacy and Scholarship in Late Tsarist Russia and the Soviet State." In European Cultural Diplomacy and Arab Christians in Palestine, 1918–1948, 273–302. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-55540-5_14.

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AbstractThis chapter focuses on the role of Russian institutions in Palestine before, during and after WWI. The task of the first Russian mission was the control over the distribution of Russian donations, supporting Orthodoxy against Catholic and Protestant proselytisation and organising pilgrimages. Being founded with both political and philanthropic aims, the Russian organisations in Palestine supported the local Orthodox Arab population. Along with the traditional colonial modes of “soft power” in Palestine and Greater Syria (acquiring land and organising schools), on the eve and during WWI more flexible trends appear, providing a dialogue and cooperation with both the Greek Patriarchate and the Arab party. After the revolution of 1917 the Russian presence in Palestine was reduced to a few institutions of the Russian Church Abroad, and lost its political significance.

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"THE SYRIAN ORTHODOX CHURCH." In The Syrian Orthodox Church of Antioch, 1–23. Piscataway, NJ, USA: Gorgias Press, 2011. http://dx.doi.org/10.31826/9781463230715-002.

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Istratii, Romina. "Orthodox." In Christianity in South and Central Asia, edited by Kenneth R. Ross, Daniel Jeyaraj, and Todd M. Johnson, 223–35. Edinburgh University Press, 2019. http://dx.doi.org/10.3366/edinburgh/9781474439824.003.0021.

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The Orthodox and the Oriental Orthodox have developed distinct traditions. The majority of present-day Orthodox Christians in Central Asia are Slavs who inhabited the Central Asian geography during historical imperial Russian expansion. Central Asia is also home to an Armenian community, affiliated with the Armenian Apostolic Church. Eastern Orthodox and Oriental Orthodox churches operate on a small scale in Pakistan, India, Nepal, Bangladesh and Afghanistan. Post-Soviet Union, newly independent republics had become Muslim-majority states. The Armenian Oriental Orthodox community survives today primarily in Uzbekistan, Turkmenistan and Kazakhstan, with a few tens of thousands per republic. The Oriental Orthodox church in India has split over Syrian Patriarchy, forming the Malankara Jacobite Syrian Orthodox Church and the Malankara Orthodox Syrian Church. Historically, the Armenians in Iran preserved their religio-cultural identity and language, not least because of being allowed to operate their own schools under the jurisdiction of the Church. Despite representation in parliament, Armenians have faced more difficulty finding employment due to discrimination. The Eastern Orthodox and Oriental Orthodox Christians of South and Central Asia have generally managed to maintain their life and witness to present times amid considerable social, religious and political pressures that have made their environments more difficult.

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Nayis, Philoxenos Mattias. "Ecumenical Dialogue in the Syrian Orthodox Church." In Orthodox Handbook on Ecumenism, 546–51. Fortress Press, 2014. http://dx.doi.org/10.2307/j.ctv1ddcpjz.91.

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"News Syrian Orthodox Church/Church of the East." In The Harp (Volume 13), edited by Geevarghese Panicker, Rev Jacob Thekeparampil, and Abraham Kalakudi, 275–84. Piscataway, NJ, USA: Gorgias Press, 2012. http://dx.doi.org/10.31826/9781463233013-025.

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George, Kondothra M. "Ecumenical Dialogue in the Malankara Orthodox Syrian Church." In Orthodox Handbook on Ecumenism, 552–57. Fortress Press, 2014. http://dx.doi.org/10.2307/j.ctv1ddcpjz.92.

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Conference papers on the topic "Syrian Orthodox Church"

1

Gerd, Lora A. "Archimandrite Porfiry Uspensky and the Orthodox Church in Syria: according to Correspondence." In Лихудовские чтения — 2022. НовГУ им. Ярослава Мудрого, 2023. http://dx.doi.org/10.34680/978-5-89896-832-8/2023.readings.16.

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