Chaldean Catholic Church

Last updated
Chaldean Catholic COA.svg
Chaldean Catholic Church
Classical Syriac: ܥܕܬܐ ܟܠܕܝܬܐ ܩܬܘܠܝܩܝܬܐ
Assyrian Church.png
Classification Eastern Catholic
Orientation Syriac Christianity (Eastern)
Scripture Peshitta [1]
Theology Catholic theology
Governance Holy Synod of the Chaldean Church [2]
Pope Francis
Patriarch Louis Raphaël I Sako
Region Iraq, Iran, Turkey, Syria, with diaspora
LanguageLiturgical: Syriac [3]
Liturgy East Syriac Rite
Headquarters Cathedral of Mary Mother of Sorrows, Baghdad, Iraq
FounderTraces ultimate origins to Thomas the Apostle and the Apostolic Era through Addai and Mari
Origin 1552
Separations Assyrian Church of the East (1692)
Syro-Malabar Church (1599)
Members616,639 (2018) [4]
Other name(s) Chaldean Patriarchate
Official website www.saint-adday.com
Rabban Hormizd Monastery, in the mountains northeast of Alqosh, the historically most significant monastery of the Chaldean Catholic Church. Rabban Hurmizd.jpg
Rabban Hormizd Monastery, in the mountains northeast of Alqosh, the historically most significant monastery of the Chaldean Catholic Church.

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

Contents

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

Origin

The Chaldean Catholic Church arose following a schism within the Church of the East. In 1552, the established "Eliya line" of patriarchs was opposed by a rival patriarch, Sulaqa, who initiated what is called the "Shimun line". He, and his early successors, entered into communion with the Catholic Church, but in the course of over a century loosened their link with Rome and under Shimun XIII Dinkha, openly renounced it in 1672, by adopting a profession of faith that contradicted that of Rome, while they maintained their independence from the "Eliya line". Leadership of those who wished to be in communion with Rome then passed to the Archbishop of Amid Joseph I, recognized as Catholic patriarch, first by the Turkish civil authorities (1677), and then by Rome itself (1681). A century and a half later, in 1830, Rome conferred headship of the Catholics on Yohannan Hormizd. A member of the "Eliya line" family: he opposed Eliya XII (1778–1804), the last of that line to be elected in the normal way as patriarch, was himself irregularly elected in 1780, as Sulaqa had been in 1552, and won over to communion with Rome most of the followers of the Eliya line. The "Shimun line" that in 1553 entered communion with Rome and broke it off in 1672, is now that of the church that in 1976 officially adopted the name "Assyrian Church of the East", [9] [10] [11] [12] while a member of the "Eliya line" family is part of the series of patriarchs of the Chaldean Catholic Church.

The description "Chaldean"

For many centuries, from at least the time of Jerome (c. 347 – 420), [13] the term "Chaldean" was a misnomer that indicated the Biblical Aramaic language

    [14] and was still the normal name in the nineteenth century. [15] [16] [17] Only in 1445 did it begin to be used to mean Aramaic speakers in communion with the Catholic Church, on the basis of a decree of the Council of Florence, [18] which accepted the profession of faith that Timothy, metropolitan of the Aramaic speakers in Cyprus, made in Aramaic, and which decreed that "nobody shall in future dare to call [...] Chaldeans, Nestorians". [19] [20] [21] Previously, when there were as yet no Catholic Aramaic speakers of Mesopotamian origin, the term "Chaldean" was applied with explicit reference to their "Nestorian" religion. Thus Jacques de Vitry wrote of them in 1220/1 that "they denied that Mary was the Mother of God and claimed that Christ existed in two persons. They consecrated leavened bread and used the 'Chaldean' (Syriac) language". [22] The decree of the Council of Florence was directed against use of "Chaldean" to signify "non-Catholic."

    Outside of Catholic Church usage, the term "Chaldean" continued to apply to all associated with the Church of the East tradition, whether they were in communion with Rome or not. It indicated not race or nationality, but only language or religion. Throughout the 19th century, it continued to be used of East Syriac Christians, whether "Nestorian" or Catholic, [23] [24] [25] [26] [27] and this usage continued into the 20th century. [28] In 1852 George Percy Badger distinguished those whom he called Chaldeans from those whom he called Nestorians, but by religion alone, never by language, race or nationality. [29]

    Patriarch Raphael I Bidawid of the Chaldean Catholic Church (1989–2003), who accepted the term Assyrian as descriptive of his nationality and ethnicity, commented: "When a portion of the Church of the East became Catholic in the 17th Century, the name given to the church was 'Chaldean' based on the Magi kings who were believed by some to have come from what once had been the land of the Chaldean, to Bethlehem. The name 'Chaldean' does not represent an ethnicity, just a church [...] We have to separate what is ethnicity and what is religion [...] I myself, my sect is Chaldean, but ethnically, I am Assyrian." [30] Earlier, he said: "Before I became a priest I was an Assyrian, before I became a bishop I was an Assyrian, I am an Assyrian today, tomorrow, forever, and I am proud of it." [31]

    History

    The Church of the East

    The Chaldean Catholic Church traces its beginnings to the Church of the East, which was founded in the Parthian Empire. The Acts of the Apostles mentions Parthians as among those to whom the apostles preached on the day of Pentecost (Acts 2:9). Thomas the Apostle, Thaddeus of Edessa, and Bartholomew the Apostle are reputed to be its founders. One of the modern Churches that boast descent from it says it is "the Church in Babylon" spoken of in 1 Peter 5:13 and that he visited it. [32]

    Under the rule of the Sasanian Empire, which overthrew the Parthians in 224, the Church of the East continued to develop its distinctive identity by use of the Syriac language and Syriac script. One "Persian" bishop was at the First Council of Nicaea (325). [33] There is no mention of Persian participation in the First Council of Constantinople (381), in which also the Western part of the Roman Empire was not involved.

    The Council of Seleucia-Ctesiphon of 410, held in the Sasanian capital, recognized the city's bishop Isaac as Catholicos, with authority throughout the Church of the East. The persistent military conflicts between the Sasanians and the by then Christianized Roman Empire made the Persians suspect the Church of the East of sympathizing with the enemy. This in turn induced the Church of the East to distance itself increasingly from that in the Roman Empire. Although in a time of peace their 420 council explicitly accepted the decrees of some "western" councils, including that of Nicaea, in 424 they determined that thenceforth they would refer disciplinary or theological problems to no external power, especially not to any "western" bishop or council. [34] [35]

    The theological controversy that followed the Council of Ephesus in 431 was a turning point in the history of the Church of the East. The Council condemned as heretical the Christology of Nestorius, whose reluctance to accord the Virgin Mary the title Theotokos "God-bearer, Mother of God" was taken as evidence that he believed two separate persons (as opposed to two united natures) to be present within Christ. The Sasanian Emperor provided refuge for those who in the Nestorian schism rejected the decrees of the Council of Ephesus enforced in the Byzantine Empire. [36] In 484 he executed the pro-Roman Catholicos Babowai. Under the influence of Barsauma, Bishop of Nisibis, the Church of the East officially accepted as normative the teaching not of Nestorius himself, but of his teacher Theodore of Mopsuestia, whose writings the 553 Second Council of Constantinople condemned as Nestorian but some modern scholars view them as orthodox. [37] The position thus assigned to Theodore in the Church of the East was reinforced in several subsequent synods in spite of the opposing teaching of Henana of Adiabeme. [38]

    After its split with the West and its adoption of a theology that some called Nestorianism, the Church of the East expanded rapidly in the medieval period due to missionary work. Between 500 and 1400, its geographical horizon extended well beyond its heartland in present-day northern Iraq, northeastern Syria, and southeastern Turkey, setting up communities throughout Central Asia and as far as China (as witnessed by the Xi'an Stele), a Tang dynasty tablet in Chinese script dating to 781 that documented 150 years of Christian history in China. [39] Their most lasting addition was of the Saint Thomas Christians of the Malabar Coast in India, where they had around 10 million followers. [40]

    However, a decline had already set in at the time of Yahballaha III (1281–1317), when the Church of the East reached its greatest geographical extent, it had in south and central Iraq and in south, central and east Persia only four dioceses, where at the end of the ninth century it had at least 54, [41] and Yahballaha himself died at the hands of a Muslim mob.

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

    1552 schism

    The Church of the East has seen many disputes about the position of Catholicos. A synod in 539 decided that neither of the two claimants, Elisha and Narsai, who had been elected by rival groups of bishops in 524, was legitimate. [42] Similar conflicts occurred between Barsauma and Acacius of Seleucia-Ctesiphon and between Hnanisho I and Yohannan the Leper. The 1552 conflict was not merely between two individuals but extended to two rival lines of patriarchs, like the 1964 schism between what are now called the Assyrian and the Ancient Church of the East.

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

    Dissent over the practice of hereditary succession to the Patriarchate (usually from uncle to nephew) led to the action in 1552 by a group of bishops from the northern regions of Amid and Salmas who elected as a rival Patriarch the abbot of Rabban Hormizd Monastery (which was the Patriarch's residence) Yohannan Sulaqa. "To strengthen the position of their candidate the bishops sent him to Rome to negotiate a new union". [43] By tradition, a patriarch could be ordained only by someone of archiepiscopal (metropolitan) rank, a rank to which only members of that one family were promoted. So Sulaqa travelled to Rome, where, presented as the new patriarch elect, he entered communion with the Catholic Church and was ordained by the Pope and recognized as patriarch. The title or description under which he was recognized as patriarch is given variously as "Patriarch of Mosul in Eastern Syria"; [44] "Patriarch of the Church of the Chaldeans of Mosul"; [45] "Patriarch of the Chaldeans"; [43] [46] [47] "Patriarch of Mosul"; [48] [49] [50] or "Patriarch of the Eastern Assyrians", this last being the version given by Pietro Strozzi on the second-last unnumbered page before page 1 of his De Dogmatibus Chaldaeorum, [51] of which an English translation is given in Adrian Fortescue's Lesser Eastern Churches. [52] [53] The "Eastern Assyrians", who, if not Catholic, were presumed to be Nestorians, were distinguished from the "Western Assyrians" (those west of the Tigris River), who were looked on as Jacobites. [54] [55] [56] It was as Patriarch of the "Eastern Assyrians" that Sulaqa's successor, Abdisho IV Maron, was accredited for participation in the Council of Trent. [57]

    The names already in use (except that of "Nestorian") were thus applied to the existing church (not a new one) for which the request to consecrate its patriarch was made by emissaries who gave the impression that the patriarchal see was vacant. [49] [47] [58]

    Shimun VIII Yohannan Sulaqa returned home in the same year and, unable to take possession of the traditional patriarchal seat near Alqosh, resided in Amid. Before being put to death at the instigation of the partisans of the Patriarch from whom he had broken away, [48] he ordained two metropolitans and three other bishops, [47] [49] thus initiating a new ecclesiastical hierarchy under what is known as the "Shimun line" of patriarchs, who soon moved from Amid eastward, settling, after many intervening places, in the isolated village of Qudshanis under Persian rule.

    Successive leaders of those in communion with Rome

    Sulaqa's earliest successors entered into communion with the Catholic Church, but in the course of over a century, their link with Rome grew weak. The last to request and obtain formal papal recognition died in 1600. They adopted hereditary succession to the patriarchate, opposition to which had caused the 1552 schism. In 1672, Shimun XIII Dinkha formally broke communion with Rome, adopting a profession of faith that contradicted that of Rome, while he maintained his independence from the Alqosh-based "Eliya line" of patriarchs. The "Shimun line" eventually became the patriarchal line of what since 1976 is officially called the Assyrian Church of the East. [9] [10] [11] [59]

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

    All the (non-hereditary) successors in Amid of Joseph I, who in 1696 resigned for health reasons and lived on in Rome until 1707, took the name Joseph: Joseph II (1696–1713), Joseph III (1713–1757), Joseph IV (1757–1781). For that reason, they are known as the "Josephite line". Joseph IV presented his resignation in 1780 and it was accepted in 1781, after which he handed over the administration of the patriarchate to his nephew, not yet a bishop, and retired to Rome, where he lived until 1791. [60]

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

    The 1672 adoption by the "Shimun line" of patriarchs of Nestorian doctrine had been followed in some areas by widespread adoption of the opposing Christology upheld in Rome. This occurred not only in the Amid-Mardin area for which by Turkish decree Joseph I was patriarch, but also in the city of Mosul, where by 1700 nearly all the East Syrians were Catholics. [61] The Rabban Hormizd Monastery, which was the seat of the "Eliya line" of patriarchs is 2 km from the village of Alqosh and about 45 km north of the city of Mosul.

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

    Yohannan Hormizd, a member of the "Eliya line" family, opposed Eliya XII (1778–1804), the last of that line to be elected in the normal way as patriarch. In 1780 Yohannan was irregularly elected patriarch, as Sulaqa had been in 1552. He won over to communion with Rome most followers of the "Eliyya line". The Holy See did not recognize him as patriarch, but in 1791 appointed him archbishop of Amid and administrator of the Catholic patriarchate. The violent protests of Joseph IV's nephew, who was then in Rome, and suspicions raised by others about the sincerity of Yohannan's conversion prevented this being put into effect. In 1793 it was agreed that Yohannan should withdraw from Amid to Mosul, the metropolitan see that he already held, but that the post of patriarch would not be conferred on his rival, Joseph IV's nephew. In 1802 the latter was appointed metropolitan of Amid and administrator of the patriarchate, but not patriarch. Nonetheless, he became commonly known as Joseph V. He died in 1828. Yohannan's rival for the Alqosh title of patriarch had died in 1804, with his followers so reduced in number that they did not elect any successor for him, thus bringing the Alqosh or Eliya line to an end. [61]

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

    Later history of the Chaldean Church

    Cathedral of Saint Joseph, Ankawa, Archeparchy of Arbil. Chaldean Catholic Cathedral of Saint Joseph in Ankawa near Erbil, Iraq.jpg
    Cathedral of Saint Joseph, Ankawa, Archeparchy of Arbil.
    St. Joseph Chaldean Catholic Church, Tehran St. Joseph Assyrian Catholic Church, Tehran.jpg
    St. Joseph Chaldean Catholic Church, Tehran

    In 1838, the Kurds of Soran attacked the Rabban Hormizd Monastery and Alqosh, apparently thinking the villagers were Yazidis responsible for the murder of a Kurdish chieftain, and killed over 300 Chaldean Catholics, including Gabriel Dambo, the refounder of the monastery, and other monks. [62]

    In 1846, the Ottoman Empire, which had previously classified as Nestorians those who called themselves Chaldeans, granted them recognition as a distinct millet . [63] [64]

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

    The activity of the Turkish army and their Kurdish and Arab allies, partly in response to armed support for Russia in the territory of the Qochanis patriarchate, brought ruin also to the Chaldean dioceses of Amid, Siirt and Gazarta and the metropolitans Addai Scher of Siirt and Philippe-Jacques Abraham of Gazarta were killed in 1915). [65]

    Faisal I of Iraq with Mar Yousef VI Emmanuel II Thomas, Patriarch 1900-1947, and the Chaldean bishops King Faisal I with Chaldean bishops (1852 1947).jpg
    Faisal I of Iraq with Mar Yousef VI Emmanuel II Thomas, Patriarch 1900–1947, and the Chaldean bishops

    In the 21st century, Father Ragheed Aziz Ganni, the pastor of the Chaldean Church of the Holy Spirit in Mosul, who graduated from the Pontifical University of Saint Thomas Aquinas, Angelicum in Rome in 2003 with a licentiate in ecumenical theology, was killed on 3 June 2007 in Mosul alongside the subdeacons Basman Yousef Daud, Wahid Hanna Isho, and Gassan Isam Bidawed, after he celebrated mass. [66] [67] Ganni has since been declared a Servant of God. [68]

    Chaldean Archbishop Paulos Faraj Rahho and three companions were abducted on 29 February 2008, in Mosul, and murdered a few days later. [69]

    21st century: international diaspora

    A historic church and community center built in Chaldean Town, an Assyrian diaspora neighborhood in Detroit Chaldean Sacred Heart Church & Chaldean Center of America.JPG
    A historic church and community center built in Chaldean Town, an Assyrian diaspora neighborhood in Detroit

    There are many Chaldeans in diaspora in the Western world, primarily in the American states of Michigan, Illinois and California. [70]

    In 2006, the Eparchy of Oceania, with the title of 'St Thomas the Apostle of Sydney of the Chaldeans' was set up with jurisdiction including the Chaldean Catholic communities of Australia and New Zealand. [71] Its first Bishop, named by Pope Benedict XVI on 21 October 2006, was Archbishop Djibrail (Jibrail) Kassab, until this date, Archbishop of Bassorah in Iraq. [72]

    There has been a large immigration to the United States particularly to West Bloomfield and Oakland County in Southeast Michigan. [73] Although the largest population resides in Southeast Michigan, there are populations in parts of California and Arizona as well, which all fall under the Eparchy of Saint Thomas the Apostle of Detroit. In addition, Canada in recent years has shown growing communities in provinces such as Ontario.

    In 2008, Bawai Soro of the Assyrian Church of the East and 1,000 Assyrian families were received into full communion with the Chaldean Catholic Church. [74]

    On Friday, June 10, 2011, Pope Benedict XVI erected a new Chaldean Catholic eparchy in Toronto, Ontario, Canada and named Archbishop Yohannan Zora, who has worked alongside four priests with Catholics in Toronto (the largest community of Chaldeans) for nearly 20 years and who was previously an ad hominem Archbishop (he will retain this rank as head of the eparchy) and the Archbishop of the Archdiocese (Archeparchy) of Ahvaz (since 1974). The new eparchy, or diocese, will be known as the Chaldean Catholic Eparchy of Mar Addai. There are 38,000 Chaldean Catholics in Canada. Archbishop Zora was born in Batnaya, Iraq, on March 15, 1939. He was ordained in 1962 and worked in Iraqi parishes before being transferred to Iran in 1969. [75]

    The 2006 Australian census counted a total of 4,498 Chaldean Catholics in that country. [76]

    Historic membership censuses

    Despite the internal discords of the reigns of Yohannan Hormizd (1830–1838), Nicholas I Zaya (1839–1847) and Joseph VI Audo (1847–1878), the 19th century was a period of considerable growth for the Chaldean church, in which its territorial jurisdiction was extended, its hierarchy strengthened and its membership nearly doubled. In 1850, the Anglican missionary George Percy Badger recorded the population of the Chaldean Catholic Church as 2,743 Chaldean families, or just under 20,000 persons. Badger's figures cannot be squared with the figure of just over 4,000 Chaldean families recorded by Fulgence de Sainte Marie in 1796 nor with slightly later figures provided by Paulin Martin in 1867. Badger is known to have classified as Nestorian a considerable number of villages in the ʿAqra district which were Chaldean at this period, and he also failed to include several important Chaldean villages in other dioceses. His estimate is almost certainly far too low. [77]

    Table 3: Population of the Chaldean Catholic Church, 1850
    DioceseNo. of VillagesNo. of ChurchesNo. of PriestsNo. of FamiliesDioceseNo. of VillagesNo. of ChurchesNo. of PriestsNo. of Families
    Mosul915201,160 Seert 11129300
    Baghdad11260 Gazarta 765179
    ʿAmadiya 16148466 Kirkuk 789218
    Amid 224150 Salmas 123150
    Mardin 11460Total5561642,743

    Paulin Martin's statistical survey in 1867, after the creation of the dioceses of ʿAqra, Zakho, Basra and Sehna by Joseph Audo, recorded a total church membership of 70,268, more than three times higher than Badger's estimate. Most of the population figures in these statistics have been rounded up to the nearest thousand, and they may also have been exaggerated slightly, but the membership of the Chaldean Catholic Church at this period was certainly closer to 70,000 than to Badger's 20,000. [78]

    Table 4: Population of the Chaldean Catholic Church, 1867
    DioceseNo. of VillagesNo. of PriestsNo. of BelieversDioceseNo. of VillagesNo. of ChurchesNo. of Believers
    Mosul94023,030 Mardin 221,000
    ʿAqra 19172,718 Seert 352011,000
    ʿAmadiya 26106,020 Salmas 20108,000
    Basra1,500Sehna2211,000
    Amid 262,000 Zakho 153,000
    Gazarta 20157,000 Kirkuk 10104,000
    Total16013170,268

    A statistical survey of the Chaldean Catholic Church made in 1896 by J. B. Chabot included, for the first time, details of several patriarchal vicariates established in the second half of the 19th century for the small Chaldean communities in Adana, Aleppo, Beirut, Cairo, Damascus, Edessa, Kermanshah and Teheran; for the mission stations established in the 1890s in several towns and villages in the Qudshanis patriarchate; and for the newly created Chaldean diocese of Urmi. According to Chabot, there were mission stations in the town of Serai d’Mahmideh in Taimar and in the Hakkari villages of Mar Behıshoʿ, Sat, Zarne and 'Salamakka' (Ragula d'Salabakkan). [79]

    Table 5: Population of the Chaldean Catholic Church, 1896
    DioceseNo. of VillagesNo. of PriestsNo. of BelieversDioceseNo. of VillagesNo. of ChurchesNo. of Believers
    Baghdad133,000 ʿAmadiya 16133,000
    Mosul317123,700 ʿAqra 1281,000
    Basra233,000 Salmas 121010,000
    Amid 473,000Urmi18406,000
    Kirkuk 16227,000Sehna22700
    Mardin 13850Vicariates362,060
    Gazarta 17145,200Missions1141,780
    Seert 21175,000 Zakho 20153,500
    Total17724878,790

    The last survey of the Chaldean Catholic Church before the First World War was made in 1913 by the Chaldean priest Joseph Tfinkdji, after a period of steady growth since 1896. It then consisted of the patriarchal archdiocese of Mosul and Baghdad, four other archdioceses (Amid, Kirkuk, Seert and Urmi), and eight dioceses (ʿAqra, ʿAmadiya, Gazarta, Mardin, Salmas, Sehna, Zakho and the newly created diocese of Van). Five more patriarchal vicariates had been established since 1896 (Ahwaz, Constantinople, Basra, Ashshar and Deir al-Zor), giving a total of twelve vicariates. [80] [81]

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

    Table 6: Population of the Chaldean Church, 1913
    DioceseNo. of VillagesNo. of ChurchesNo. of PriestsNo. of BelieversDioceseNo. of VillagesNo. of ChurchesNo. of PriestsNo. of Believers
    Mosul13225639,460 ʿAmadiya 1710194,970
    Baghdad31117,260 Gazarta 1711176,400
    Vicariates134153,430 Mardin 6161,670
    Amid 95124,180 Salmas 12122410,460
    Kirkuk 99195,840Sehna123900
    Seert 3731215,380Van106323,850
    Urmi2113437,800 Zakho 1517134,880
    ʿAqra 1910162,390Total199153296101,610

    Tfinkdji's statistics also highlight the effect on the Chaldean Catholic Church of the educational reforms of the patriarch Joseph VI Audo. The Chaldean Catholic Church on the eve of the First World War was becoming less dependent on the monastery of Rabban Hormizd and the College of the Propaganda for the education of its bishops. Seventeen Chaldean bishops were consecrated between 1879 and 1913, of whom only one (Stephen Yohannan Qaynaya) was entirely educated in the monastery of Rabban Hormizd. Six bishops were educated at the College of the Propaganda (Joseph Gabriel Adamo, Toma Audo, Jeremy Timothy Maqdasi, Isaac Khudabakhash, Theodore Msayeh and Peter ʿAziz), and the future patriarch Yousef VI Emmanuel II Thomas was trained in the seminary of Ghazir near Beirut. Of the other nine bishops, two (Addai Sher and Francis David) were trained in the Syro-Chaldean seminary in Mosul, and seven (Philip Yaʿqob Abraham, Yaʿqob Yohannan Sahhar, Eliya Joseph Khayyat, Shlemun Sabbagh, Yaʿqob Awgin Manna, Hormizd Stephen Jibri and Israel Audo  [ Wikidata ]) in the patriarchal seminary in Mosul. [82]

    Table 1: Population of the Chaldean Catholic Church, 1928
    DioceseNo. of VillagesNo. of PriestsNo. of Believers
    Mosul and Baghdad105018,350
    ʿAmadiya 18223,765
    Amid 13500
    Kirkuk 7184,800
    Seert 1,600
    Urmi10102,500
    ʿAqra 1,000
    DioceseNo. of VillagesNo. of ChurchesNo. of Believers
    Gazarta 1,600
    Mardin 12400
    Salmas 11400
    Sehna35894
    Van
    Zakho 16188,000
    Total13712943,809
    Table 2: Population of the Chaldean Catholic Church, 1937
    DioceseNo. of ChurchesNo. of PriestsNo. of Believers
    Baghdad and Basra61329,578
    Mosul244044,314
    Kirkuk 8187,620
    Zakho 161810,852
    ʿAmadiya 16175,457
    ʿAqra 1352,779
    Urmi--6,000
    Salmas 43,350
    DioceseNo. of ChurchesNo. of PriestsNo. of Believers
    Amid 11315
    Mardin 11400
    Seert 003,500
    Gazarta 112,250
    Syria and Lebanon2113,107
    Vicariates8149,177
    Emigration049,889
    Sehna251,932
    Total98163140,720

    Organization

    The Chaldean Catholic Church has the following dioceses:

    The Latin name of the church is Ecclesia Chaldaeorum Catholica.

    A map of the jurisdictions of the Chaldean Catholic Church Chaldean Catholic Jurisdictions.png
    A map of the jurisdictions of the Chaldean Catholic Church

    Hierarchy

    The current Patriarch is Louis Raphaël I Sako, elected in January 2013. In October 2007, his predecessor, Emmanuel III Delly became the first Chaldean Catholic patriarch to be elevated to the rank of Cardinal within the Catholic Church. [84]

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

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

    Liturgy

    The Chaldean Catholic Church uses the East Syriac Rite.

    A slight reform of the liturgy was effective since 6 January 2007, and it aimed to unify the many different uses of each parish, to remove centuries-old additions that merely imitated the Roman Rite, and for pastoral reasons. The main elements of variations are: the Anaphora said aloud by the priest, the return to the ancient architecture of the churches, the restoration of the ancient use where the bread and wine are readied before a service begins, and the removal from the Creed of the Filioque clause. [85]

    Ecumenical relations

    The Church's relations with its fellow Assyrians in the Assyrian Church of the East have improved in recent years. In 1994, Pope John Paul II and Patriarch Dinkha IV of the Assyrian Church of the East signed a Common Christological Declaration . [86] On the 20 July 2001, the Holy See issued a document, in agreement with the Assyrian Church of the East, named Guidelines for admission to the Eucharist between the Chaldean Church and the Assyrian Church of the East, which confirmed also the validity of the Anaphora of Addai and Mari. [87]

    In 2015, while the patriarchate of the Assyrian Church of the East was vacant following the death of Dinkha IV, the Chaldean Patriarch Louis Raphaël I Sako proposed unifying the three modern patriarchates into a re-established Church of the East with a single Patriarch in full communion with the Pope. [88] [89] The Assyrian Church of the East respectfully declined this proposal citing "ecclesiological divergences still remaining" [90] and proceeded with its election of a new patriarch.

    See also

    Related Research Articles

    Assyrian Church of the East Ancient Christian religious body from Assyria

    The Assyrian Church of the East, sometimes called Church of the East, officially the Holy Apostolic Catholic Assyrian Church of the East, is an Eastern Christian church that follows the traditional Christology and ecclesiology of the historical Church of the East. It belongs to the eastern branch of Syriac Christianity, and employs the Divine Liturgy of Saints Addai and Mari belonging to the East Syriac Rite. Its main liturgical language is Classical Syriac, a dialect of Eastern Aramaic, and the majority of its adherents are ethnic Assyrians.

    Alqosh Village in Ninawa, Iraq

    Alqosh is a village in the Nineveh Plains of northern Iraq, a sub-district of the Tel Kaif District and is situated 45 km north of the city of Mosul.

    Mar Nicholas I Zaya was the patriarch of the Chaldean Catholic Church from 1839 to 1847. He succeeded Yohannan VIII Hormizd, the last of the Mosul patriarchs who traced their descent from Eliya VI (1558–1591), and his elevation ended four centuries of hereditary succession in the Eliya line. After Zayʿa's accession the Vatican attempted to reform abuses within the Chaldean Church, but its interference was strenuously resisted by several Chaldean bishops. As a result, Zayʿa's short reign was plagued by one crisis after another. In 1846, after the Vatican conspicuously failed to support him against his recalcitrant bishops, he resigned the patriarchate and retired to his native town of Khosrowa, where he died in 1855. He was succeeded by Joseph VI Audo, one of his most determined opponents.

    Yohannan VIII Hormizd

    Yohannan VIII Hormizd (1760–1838) was the last hereditary patriarch of the Eliya line of the Church of the East and the first patriarch of a united Chaldean Church. After the death of his uncle Eliya XI in 1778, he claimed the patriarchal throne in 1780 and made a Catholic profession of faith. In 1783, he was recognized by the Vatican as patriarchal administrator and archbishop of Mosul. His career as patriarchal administrator was controversial, and was marked by a series of conflicts with his own bishops and also with the Vatican. Suspended from his functions in 1812 and again in 1818, he was reinstated by the Vatican in 1828. In 1830, following the death of the Amid patriarchal administrator Augustine Hindi, he was recognised by the Vatican as patriarch of Babylon of the Chaldeans and the Mosul and Amid patriarchates were united under his leadership. This event marked the birth of the since unbroken patriarchal line of the Chaldean Catholic Church. Yohannan Hormizd died in 1838 and his successor Nicholas I Zayʿa was chosen by the Vatican, ending the centuries-old practice of hereditary succession.

    Mar Joseph V Augustine Hindi was the patriarchal administrator of the Chaldean Catholic Church from 1781 to 1827. Since 1804 he considered himself Patriarch with the name of Joseph V and from 1812 to his death he actually governed both the patriarchal sees of Alqosh and Amid of the Church of the East.

    Mar Yousip I was the first incumbent of the Josephite line of Church of the East, thus being considered the Patriarch of the Chaldean Catholic Church from 1681 to 1696.

    Shimun VIII Yohannan Sulaqa Patriarch of Babylonia

    Shimun VIII Yohannan Sulaqa was the first Patriarch of what was to become the Shemʿon line of Chaldean Catholic Church, from 1553 to 1555, after it absorbed this Church of the East patriarchate into full communion with the Holy See and the Catholic Church.

    Chaldean Catholic Eparchy of Salmas

    For much of the nineteenth and twentieth centuries the district of Salmas in northwest Iran was an archdiocese of the Chaldean Catholic Church, now a part of the Chaldean Catholic Archeparchy of Urmyā.

    Dioceses of the Church of the East after 1552

    Dioceses of the Church of the East after 1552 were dioceses of the Church of the East and its subsequent branches, both traditionalist and pro-Catholic.

    Chaldean Catholic Eparchy of Amadiya

    Chaldean Catholic Eparchy of Amadiya was a historical eparchy (diocese) of the Chaldean Catholic Church, until it was united with the Chaldean Catholic Eparchy of Zakho in 2013.

    Aqra, properly ʿAqra, is a diocese of the Chaldean Catholic Church founded in the mid-19th century.

    Chaldean Catholic Eparchy of Seert

    Chaldean Catholic Eparchy of Seert was a diocese of the Chaldean Catholic Church, centered in Seert. It existed during the eighteenth, nineteenth and early-twentieth centuries. The diocese was ruined during the First World War.

    Mardin was a diocese of the Chaldean Church from the sixteenth to the twentieth century. The diocese lapsed in 1941. Prior to this, it was a diocese of the Assyrian Church of the East, from which the Chaldean Catholic Church originated.

    Chaldean Diocese of Amid

    The Diocese of Amid (Diyarbakir) was a diocese or archdiocese of the Chaldean Church from the sixteenth to the twentieth century. From at least the 13th century the city of Amid had been part of the Diocese of Maiperqat of the Church of the East; following the schism of 1552 it became the seat of its own diocese in the Chaldean Church.

    The Chaldean Catholic Archeparchy of Kirkuk is an archeparchy of the Chaldean Catholic Church in communion with the Pope in Rome. The archeparchy was created in the early years of the nineteenth century. Its present ordinary, Archbishop Yousif Thomas Mirkis, was consecrated in 2014.

    Rabban Hormizd Monastery

    Rabban Hormizd Monastery is an important monastery of the Chaldean Catholic Church, founded about 640 AD, carved out in the mountains about 2 miles from Alqosh, Iraq, 28 miles north of Mosul. It was the official residence of the patriarchs of the Eliya line of the Assyrian Church of the East from 1551 to the 18th century, and after the union with Rome in the early 19th century, it became a prominent monastery of the Chaldean Catholic Church.

    Church of the East Eastern Christian Church born in 410 and independent from 424

    The Church of the East, also called the Persian Church or the Nestorian Church, was an Eastern Christian church of the East Syriac Rite, based in Mesopotamia. It was one of three major branches of Eastern Christianity that arose from the Christological controversies of the 5th and 6th centuries, alongside the Oriental Orthodox Churches and the Chalcedonian Church. During the early modern period, a series of schisms gave rise to rival patriarchates, sometimes two, sometimes three. Since the latter half of the 20th century, three churches in Iraq claim the heritage of the Church of the East. Meanwhile, the East Syriac churches in India claim the heritage of the Church of the East in India.

    Patriarch of the Church of the East

    The Patriarch of the Church of the East is the patriarch, or leader and head bishop of the Church of the East. The position dates to the early centuries of Christianity within the Sassanid Empire, and the Church has been known by a variety of names, including the Church of the East, Nestorian Church, the Persian Church, the Sassanid Church, or East Syrian.

    Shemon VII Ishoyahb

    Mar Shemʿon VII Ishoʿyahb, born Īshōʿyahb bar Māmā, was Patriarch of the Church of the East from 1539 to 1558, with residence in Rabban Hormizd Monastery.

    References

    1. Introduction To Bibliology: What Every Christian Should Know About the Origins, Composition, Inspiration, Interpretation, Canonicity, and Transmission of the Bible
    2. Synod of the Chaldean Church | GCatholic.org
    3. "The Chaldean Catholic Church". CNEWA. Retrieved 11 May 2013.
    4. Eastern Catholic Churches Worldwide 2018
    5. Statistics on Christians in the Middle East
    6. Brief Summary on Iraqi Christians
    7. Iraq 2018 International Religious Freedom Report, p. 3
    8. European Asylum Support Office: Country Guidance - Iraq (June 2019), p. 70
    9. 1 2 Baum & Winkler 2003, p. 4.
    10. 1 2 Eckart Frahm (24 March 2017). A Companion to Assyria. Wiley. p. 1132. ISBN   978-1-118-32523-0.
    11. 1 2 Joseph 2000, p. 1.
    12. "Fred Aprim, "Assyria and Assyrians Since the 2003 US Occupation of Iraq"" (PDF). Retrieved October 12, 2019.
    13. Edmon Louis Gallagher (23 March 2012). Hebrew Scripture in Patristic Biblical Theory: Canon, Language, Text. BRILL. pp. 123, 124, 126, 127, 139. ISBN   978-90-04-22802-3.
    14. Rassam, Hormuzd (1897). Asshur and the land of Nimrod. Curts & Jennings. p.  180 via Internet Archive.
    15. Julius Fürst (1867). A Hebrew and Chaldee Lexicon to the Old Testament: With an Introduction Giving a Short History of Hebrew Lexicography. Tauchnitz.
    16. Wilhelm Gesenius; Samuel Prideaux Tregelles (1859). Gesenius's Hebrew and Chaldee Lexicon to the Old Testament Scriptures. Bagster.
    17. Benjamin Davies (1876). A Compendious and Complete Hebrew and Chaldee Lexicon to the Old Testament, Chiefly Founded on the Works of Gesenius and Fürst ... A. Cohn.
    18. Coakley, J. F. (2011). Brock, Sebastian P.; Butts, Aaron M.; Kiraz, George A.; van Rompay, Lucas (eds.). Chaldeans. Gorgias Encyclopedic Dictionary of the Syriac Heritage. Piscataway, NJ: Gorgias Press. p. 93. ISBN   978-1-59333-714-8.
    19. "Council of Basel-Ferrara-Florence, 1431-49 A.D.
    20. Baum & Winkler 2003, p. 112.
    21. O’Mahony 2006, p. 527.
    22. Baum & Winkler 2003, p. 83.
    23. Ainsworth, William (1841). "An Account of a Visit to the Chaldeans, Inhabiting Central Kurdistán; and of an Ascent of the Peak of Rowándiz (Ṭúr Sheïkhíwá) in Summer in 1840". The Journal of the Royal Geographical Society of London. 11. e.g. p. 36. doi:10.2307/1797632. JSTOR   1797632.
    24. William F. Ainsworth, Travels and Researches in Asia Minor, Mesopotamia, Chaldea and Armenia (London 1842), vol. II, p. 272, cited in John Joseph, The Modern Assyrians of the Middle East (BRILL 2000), pp. 2 and 4
    25. Layard, Austen Henry (July 3, 1850). Nineveh and its remains: an enquiry into the manners and arts of the ancient assyrians. Murray. p.  260 via Internet Archive. Chaldaeans Nestorians.
    26. Simon (oratorien), Richard (July 3, 1684). "Histoire critique de la creance et des coûtumes des nations du Levant". Chez Frederic Arnaud via Google Books.
    27. Newman, John Philip (1876). The Thrones and Palaces of Babylon and Nineveh from Sea to Sea: A Thousand Miles on Horseback. Nelson & Phillips. p.  381 via Google Books. all the Chaldaeans, whether Nestorians or Papal.
    28. Ely Banister Soane, To Mesopotamia and Kurdistan in disguise : with historical notices of the Kurdish tribes and the Chaldeans of Kurdistan (Small, Maynard and Company 1914)
    29. George Percy Badger (1852). The Nestorians and Their Rituals: With the Narrative of a Mission to Mesopotamia and Coordistan in 1842-1844, and of a Late Visit to Those Countries in 1850: Also, Researches Into the Present Condition of the Syrian Jacobites, Papal Syrians, and Chaldeans, and an Inquiry Into the Religious Tenets of the Yezeedees. Joseph Masters. ISBN   9780790544823.
    30. Parpola, Simo (2004). "National and Ethnic Identity in the Neo-Assyrian Empire and Assyrian Identity in Post-Empire Times" (PDF). Journal of Assyrian Academic Studies. JAAS. 18 (2): 22. Archived from the original (PDF) on 2011-07-17.
    31. Mar Raphael J Bidawid. The Assyrian Star. September–October, 1974:5.
    32. "Holy Apostolic Catholic Assyrian Church of the East". Oikoumene.org. Retrieved 2016-05-15. St Peter, the chief of the apostles added his blessing to the Church of the East at the time of his visit to the see at Babylon, in the earliest days of the church: '... The chosen church which is at Babylon, and Mark, my son, salute you' (I Peter 5:13).
    33. David M. Gwynn (20 November 2014). Christianity in the Later Roman Empire: A Sourcebook. Bloomsbury Publishing. p. 46. ISBN   978-1-4411-3735-7.
    34. Hill 1988, p. 105.
    35. Cross, F.L. & Livingstone E.A. (eds), Oxford Dictionary of the Christian Church, Oxford University Press, 1997, p. 351
    36. Outerbridge 1952.
    37. Georgetown University, Mesopotamian Scholasticism: A History of the Christian Theological School in the Syrian Orient: Introduction to Junillus's Instituta Regularia
    38. Baum & Winkler 2003, p. 37.
    39. Hill 1988, p. 108-109.
    40. K. C. Zachariah (1 November 2001). "The Syrian Christians of Kerala: A Narsai (Nestorian patriarch)Demographic and Socioeconomic Transition in the Twentieth Century" (PDF). www.cds.edu.
    41. Wilmshurst 2000, p. 17.
    42. Baum & Winkler 2003, p. 30.
    43. 1 2 Anthony O'Mahony; Emma Loosley (16 December 2009). Eastern Christianity in the Modern Middle East. Routledge. p. 45. ISBN   978-1-135-19371-3.
    44. Patriarcha de Mozal in Syria orientali (Anton Baumstark (editor), Oriens Christianus, IV:1, Rome and Leipzig 2004, p. 277)
    45. Chaldaeorum ecclesiae Musal Patriarcha (Giuseppe Simone Assemani (editor), Bibliotheca Orientalis Clementino-Vaticana (Rome 1725), vol. 3, part 1, p. 661)
    46. "L'Église nestorienne" in Dictionnaire de théologie catholique (Librairie Letourzey et Ané (1931), vol. XI, col. 228
    47. 1 2 3 Baumer 2006, p. 248.
    48. 1 2 Frazee 2006, p. 57.
    49. 1 2 3 Dietmar W. Winkler; Daniel King (editor) (12 December 2018). "7. The Syriac Church Denomination: An overview". The Syriac World. Taylor & Francis. p. 194. ISBN   978-1-317-48211-6.{{cite book}}: |author2= has generic name (help)
    50. Mar Aprem Mooken, The History of the Assyrian Church of the East (St. Ephrem Ecumenical Research Institute, 2000), p. 33
    51. Pietro Strozzi (1617). De dogmatibus chaldaeorum disputatio ad Patrem ... Adam Camerae Patriarchalis Babylonis ... ex typographia Bartholomaei Zannetti.
    52. A Chronicle of the Carmelites in Persia (Eyre & Spottiswoode 1939), vol. I, pp. 382–383
    53. In his contribution "Myth vs. Reality" to JAA Studies, Vol. XIV, No. 1, 2000 p. 80 Archived 2020-07-13 at the Wayback Machine , George V. Yana (Bebla) presented as a "correction" of Strozzi's statement a quotation from an unrelated source (cf. p. xxiv) that Sulaqa was called "Patriarch of the Chaldeans".
    54. Hannibal Travis (20 July 2017). The Assyrian Genocide: Cultural and Political Legacies. Taylor & Francis. p. 94. ISBN   978-1-351-98025-8.
    55. Johnson, Ronald (1994). "Assyrians" (PDF). In Levinson, David (ed.). Encyclopedia of World Cultures. Vol. 9. G.K. Hall & Company. pp. 27–28. ISBN   0-8161-1815-9 . Retrieved 16 July 2020.
    56. Assyrian International News Agency Peter BetBasoo, "Brief History of Assyrians"
    57. Marcantonius Amulilus (1562). R.d. patriarchae Orientalium Assyriorum de Sacro oecumenico Tridentini [!] concilio approbatio, & professio, et literae illustrissimi domini Marciantonij cardinalis Amulij ad legatos Sacri concilij Tridentini.MDLXII.
    58. K. Christian Girling, "The Chaldean Catholic Church: A study in modern history, ecclesiology and church-state relations (2003–2013)" (University of London, 2015, p. 35
    59. "Fred Aprim, "Assyria and Assyrians Since the 2003 US Occupation of Iraq"" (PDF). Retrieved October 12, 2019.
    60. Annuaire Pontifical Catholique de 1914, pp. 459−460
    61. 1 2 Wilmshurst 2000, p. 28-30.
    62. Wilmshurst 2000, p. 32, 253.
    63. George Percy Badger (1852). The Nestorians and Their Rituals, with the Narrative of a Mission to Mesopotamia and Coordistan in 1842-1844, and of a Late Visit to Those Countries in 1850: Also, Researches Into the Present Condition of the Syrian Jacobites, Papal Syrians, and Chaldeans, and an Inquiry Into the Religious Tenets of the Yezeedees. Joseph Masters. p. 169.
    64. O’Mahony 2006, p. 528.
    65. Wilmshurst 2000, p. 37.
    66. AsiaNews.it. "A Chaldean priest and three deacons killed in Mosul". www.asianews.it. Retrieved 15 October 2018.
    67. "The Chaldean Church mourns Fr. Ragheed Ganni and his martyrs". AsiaNews. Retrieved 5 November 2019.
    68. "Servant of God, Fr Ragheed Ganni". Pontifical Irish College, Rome. 27 May 2018. Retrieved 5 November 2019.
    69. "Kidnappers take Iraqi Archbishop, Kill his three companions". Catholic News Service. Catholic News Service. Archived from the original on 2008-03-11. Retrieved 2008-03-14.
    70. "Chaldean Americans at a-glance". Chaldean American Chamber of Commerce. Archived from the original on 25 June 2020. Retrieved 27 April 2020.
    71. "Eparchy of Saint Thomas t Apostle of Sydney (Chaldean)". Catholic-Hierarchy.org . David M. Cheney. Retrieved 21 January 2015.
    72. "Archbishop Djibrail Kassab". Catholic-Hierarchy.org . David M. Cheney. Retrieved 21 January 2015.
    73. "Eparchy of Saint Thomas the Apostle of Detroit (Chaldean)". Catholic-Hierarchy.org . David M. Cheney. Retrieved 21 January 2015.
    74. "Assyrian Bishop Mar Bawai Soto explains his journey into communion with the Catholic Church". kaldaya.net. Retrieved 11 September 2012.
    75. "CNS NEWS BRIEFS Jun-10-2011". Catholicnews.com. Archived from the original on 30 March 2012. Retrieved 11 May 2013.
    76. 2006 Religious Affiliation (Full Classification). "» 2006 Religious Affiliation (Full Classification) The Census Campaign Australia". Census-campaign.org.au. Archived from the original on 9 April 2013. Retrieved 11 May 2013.
    77. Badger, Nestorians, i. 174–5
    78. Martin, La Chaldée, 205–12
    79. Chabot 1896, p. 433-453.
    80. Tfinkdji 1914, p. 476–520.
    81. Wilmshurst 2000, p. 362.
    82. Wilmshurst 2000, p. 360-363.
    83. Suppressed and later be included in Archdiocese of Urmya/Urmia
    84. AP
    85. "Q & A on the Reformed Chaldean Mass". Archived from the original on 28 January 2014. Retrieved 13 February 2016.
    86. "Common Christological Declaration between the Catholic Church and the Assyrian Church of the East". Vatican. Archived from the original on 2009-01-04. Retrieved 2009-04-01.
    87. "Guidelines issued by the Pontifical Council for Promoting Christian Unity". Vatican. Archived from the original on 2015-11-03. Retrieved 2009-04-01.
    88. Valente, Gianni (25 June 2015). "Chaldean Patriarch gambles on re-establishing "Church of the East"". Vatican Insider .
    89. "Chaldean Patriarch gambles on re-establishing 'Church of the East'” La Stampa 25 June 2015. Accessed 11 May 2017.
    90. "Assyrian Bishop Mar Awa Royel Replies to the Unity offer by Chaldean Catholic Patriarch". 10 July 2015. Archived from the original on 13 September 2021. Retrieved 9 March 2021.

    Sources

    Further reading

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

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