Chaldean Catholic Church
|Classical Syriac: ܥܕܬܐ ܟܠܕܝܬܐ ܩܬܘܠܝܩܝܬܐ|
|Patriarch||Louis Raphaël I Sako|
|Region||Iraq, Iran, Turkey, Syria, with diaspora|
|Liturgy||East Syriac Rite|
|Headquarters||Cathedral of Mary Mother of Sorrows, Baghdad, Iraq|
|Founder|| Patriarch Shimun VIII Yohannan Sulaqa but|
Traces ultimate origins to Thomas the Apostle and the Apostolic Era through Addai and Mari
|Origin|| 1552 (1830) |
Amid (Mosul), Ottoman Empire
|Absorbed||Church of the East (1552)|
|Separations||Assyrian Church of the East (1692)|
|Other name(s)||Church of Assyria and Mosul|
|Official website|| www|
|Part of a series on|
| Particular churches sui iuris |
of the Catholic Church
|Particular churches are grouped by rite.|
|East Syriac Rite|
|West Syriac Rite|
The Chaldean Catholic Church (Classical Syriac : ܥܕܬܐ ܟܠܕܝܬܐ ܩܬܘܠܝܩܝܬܐ, ʿīdtha kaldetha qāthuliqetha; Arabic: الكنيسة الكلدانية al-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, with the Chaldean Patriarchate having been originally formed out of the Church of the East in 1552. Employing the East Syriac Rite in Syriac language in its liturgy, it is part of Syriac Christianity by heritage. Headquartered in the Cathedral of Mary Mother of Sorrows, Baghdad, Iraq, since 1950, it is headed by the Catholicos-Patriarch Louis Raphaël I Sako. It comprises 640,828 members, mostly Chaldean Christians living in northern Iraq, with smaller numbers in adjacent areas in northeastern Syria, southeastern Turkey and northwestern Iran, a region roughly corresponding to ancient Assyria. There are also many Chaldeans in diaspora in the Western world.
Literal translation, direct translation, or word-for-word translation is the rendering of text from one language to another one word at a time with or without conveying the sense of the original whole.
The Eastern Catholic Churches or Oriental Catholic Churches, also called the Eastern-rite Catholic Churches, and in some historical cases Uniate Churches, are twenty-three Eastern Christian particular churches sui iuris in full communion with the Pope in Rome, as part of the worldwide Catholic Church. Headed by patriarchs, metropolitans, and major archbishops, the Eastern Catholic Churches are governed in accordance with the Code of Canons of the Eastern Churches, although each church also has its own canons and laws on top of this, and the preservation of their own traditions is explicitly encouraged. The total membership of the various churches accounts for about 18 million, according to the Annuario Pontificio, thus making up about 1.5 percent of the Catholic Church, with the rest of its more than 1.3 billion members belonging to the Latin Church, also known as the Western Church or the Roman Catholic Church.
Full communion is a communion or relationship of full understanding among different Christian denominations that share certain essential principles of Christian theology. Views vary among denominations on exactly what constitutes full communion, but typically when two or more denominations are in full communion it enables services and celebrations, such as the Eucharist, to be shared among congregants or clergy of any of them with the full approval of each.
The background of the Chaldean Catholic Church is the Chaldean Patriarchate of the Church of Assyria and Mosul, formed out of the Church of the East in 1552 by Patriarch Shimun VIII Yohannan Sulaqa, recognized as "of the Chaldeans" by the Holy See in 1553. However, his successors in the 17th and 18th centuries provoked a time of turbulence, with splits of varying connections to the Papacy. More than one claimant to the Catholic patriarchal seat left the Catholic Church unable to recognise either. In one patriarchal line, hereditary status of the office was reintroduced and relations with Rome formally broken, with this line eventually forming the Assyrian Church of the East in 1692. Subsequently, however, the two then-remaining Catholic successors of the original patriarchal line unified in 1830 in Mosul, remaining in uninterrupted full communion with Rome until this day.
The Chaldean Catholic Patriarchate of Babylon is the Patriarchate of the Chaldean Catholic Church, based in Cathedral of Mary Mother of Sorrows, Baghdad, Iraq. The current patriarch is Louis Raphaël I Sako. He is assisted by the archbishop of Erbil Shlemon Warduni and the Auxiliary Bishop of Baghdad Basel Yaldo. Its cathedral is the Church of Mary Mother of Sorrows in Baghdad, Iraq.
The Church of the East, also called the Persian Church or Nestorian Church, was a Christian church of the East Syriac rite established c. 410. It was one of three major branches of Eastern Christianity that arose from the Christological controversies of the 5th and 6th centuries, alongside the Eastern Orthodox and Oriental Orthodox Churches. Since the Schism of 1552, there have been several different churches claiming the heritage of the Church of the East.
MarShimun VIII Yohannan Sulaqa was the first Patriarch of the Church of Assyria and Mosul, what was to become the 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.
Despite being known as "Chaldeans", their followers are generally accepted to be indigenous Eastern Aramaic-speaking Assyrian people,although a minority of Chaldeans (particularly in the United States) have in recent times began to espouse an identity from the land of Chaldea, extant in southeast Mesopotamia between the 9th and 6th centuries BC, despite there being no accredited academic study or historical record which supports this.
Eastern Aramaic languages have developed from the varieties of Aramaic that developed in and around Mesopotamia, as opposed to western varieties of the Levant. Most speakers are ethnic Assyrians, although there are a minority of Jews and Mandaeans, who also speak varieties of Eastern Aramaic.
Assyrian people, are a Semitic ethnic group indigenous to Assyria, a region in the Middle East. Some self-identify as Syriacs, Arameans, and Chaldeans. Speakers of Neo-Aramaic languages as well as the primary languages in their countries of residence, modern Assyrians are Syriac Christians who claim descent from Assyria, one of the oldest civilizations in the world, dating back to 2500 BC in ancient Mesopotamia.
The United States of America (USA), commonly known as the United States or America, is a country comprising 50 states, a federal district, five major self-governing territories, and various possessions. At 3.8 million square miles, the United States is the world's third or fourth largest country by total area and is slightly smaller than the entire continent of Europe. With a population of over 327 million people, the U.S. is the third most populous country. The capital is Washington, D.C., and the most populous city is New York City. Most of the country is located contiguously in North America between Canada and Mexico.
In 2015, while the patriarchate of the Assyrian Church of the East was vacant following the death of Dinkha IV, the Chaldean Catholic Patriarch Louis Raphaël I Sako proposed a "merger", or reunion, of the Chaldean Catholic Church with the other denominations that trace their origins to the Church of the East: the Assyrian Church of the East and the Ancient Church of the East, in order to recreate one united "Church of the East" with a single patriarch in full communion with the Pope.These efforts were stranded, however, when the Assyrian Church of the East decided to elect a new patriarch.
Mar Dinkha IV, born Dinkha Khanania, was the Catholicos-Patriarch of the Assyrian Church of the East. He was born in the village of Darbandokeh (Derbendoki), Iraq and lead the Church in exile in Chicago for most of his life.
Louis Raphaël I Sako is the current Patriarch of Babylon of the Chaldeans and head of the Chaldean Catholic Church since 1 February 2013.
The Assyrian 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 uses the Divine Liturgy of Saints Mar Addai and Mar Mari belonging to the East Syrian Rite liturgy. Its main spoken language is Syriac, a dialect of Eastern Aramaic, and the majority of its adherents are ethnic Assyrians.
The Chaldean Catholic Church traces its beginnings to the Church of the East, which it considers to have been founded between the 1st and 3rd centuries in Asōristān, a province of the Sasanian Empire. In the 5th century BC, this region was the birthplace of the Syriac language and Syriac script, both of which remain important within all strands of Syriac Christianity as a liturgical language, similar to how Latin or Koine Greek may be used in the Latin Church or Greek Orthodoxy, and the Old Church Slavonic (also called Old Bulgarian) in the Slavic Orthodoxy. The Church of the East was considered an Apostolic church established by Thomas the Apostle, Thaddeus of Edessa, and Bartholomew the Apostle. Saint Peter, 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 when stating, "The elect church which is in Babylon, salutes you; and Mark, my son." (1 Peter 5:13).
The Sasanian Empire, or the Neo-Persian Empire, officially known as the Empire of Iranians, was the last kingdom of the Persian Empire before the rise of Islam. Named after the House of Sasan, it ruled from 224 to 651 AD. The Sasanian Empire succeeded the Parthian Empire and was recognised as one of the leading world powers alongside its neighbouring arch-rival, the Roman-Byzantine Empire for a period of more than 400 years.
Syriac, also known as Syrian/Syriac Aramaic, Syro-Aramaic or Classical Syriac, is a dialect of Middle Aramaic of the Northwest Semitic languages of the Afroasiatic family that is written in the Syriac alphabet, a derivation of the Aramaic alphabet. Having first appeared in the early first century CE in Edessa, classical Syriac became a major literary language throughout the Middle East from the 4th to the 8th centuries, preserved in a large body of Syriac literature. Indeed, Syriac literature comprises roughly 90% of the extant Aramaic literature. Syriac was once spoken across much of the Near East as well as Anatolia and Eastern Arabia. Syriac originated in Mesopotamia and eventually spread west of Iraq in which it became the lingua franca of the region during the Mesopotamian Neo-Assyrian period.
Syriac Christianity is the form of Eastern Christianity whose formative theological writings and traditional liturgy are expressed in the Syriac language. Syriac Christianity consists of two liturgical rites, the East Syriac Rite and the West Syriac Rite. The main Anaphora of the East Syriac tradition is the Holy Qurbana of Saints Addai and Mari, while that of the West Syriac tradition is the Divine Liturgy of Saint James.
Although considered founded in the 1st century by the adherents of its legacy, the Church first achieved official state recognition from Sasanian Iran in the fourth century with the accession of Yazdegerd I (reigned 399–420) to the throne of the Sasanian Empire. In 410 the Synod of Seleucia-Ctesiphon, held at the Sasanian capital, allowed the Church's leading bishops to elect a formal Catholicos (leader). Catholicos Isaac was required both to lead the Assyrian Christian community, and to answer on its behalf to the Sasanian emperor.
Yazdegerd I was Sasanian King of Kings of Iran from 399 to 420. A son of Shapur III, he succeeded to the throne on the assassination of his brother Bahram IV.
A synod is a council of a church, usually convened to decide an issue of doctrine, administration or application. The word synod comes from the Greek σύνοδος (sýnodos) meaning "assembly" or "meeting", and it is synonymous with the Latin word concilium meaning "council". Originally, synods were meetings of bishops, and the word is still used in that sense in Catholicism, Oriental Orthodoxy and Eastern Orthodoxy. In modern usage, the word often refers to the governing body of a particular church, whether its members are meeting or not. It is also sometimes used to refer to a church that is governed by a synod.
Catholicos of the East is an ecclesiastical title used by Eastern Churches. The term "Catholicos" is derived from the Greek word Katholikos (Καθολικός), meaning "Universal Bishop".
Under pressure from the Sasanian Emperor, the Church of the East sought to increasingly distance itself from the Greek Orthodox Church (at the time being known as the church of the Eastern Roman Empire). Therefore, in 424, the bishops of the Sasanian Empire met in council under the leadership of Catholicos Dadishoʿ (421–456) and determined that they would not, henceforth, refer disciplinary or theological problems to any external power, and especially not to any bishop or Church Council in the Roman Empire.
Thus, the Mesopotamian churches did not send representatives to the various Church Councils attended by representatives of the "Western Church". Accordingly, the leaders of the Church of the East did not feel bound by any decisions of what came to be regarded as Roman Imperial Councils. Despite this, the Creed and Canons of the First Council of Nicaea of 325, affirming the full divinity of Christ, were formally accepted at the Synod of Seleucia-Ctesiphon.The Church's understanding of the term hypostasis differs from the definition of the term offered at the Council of Chalcedon of 451. For this reason, the Assyrian Church has never approved the Chalcedonian definition.
The theological controversy that followed the Council of Ephesus in 431 proved a turning point in the Church's history. 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. (For the theological issues at stake, see Assyrian Church of the East and Nestorianism .)
The Sasanian Emperor, hostile to the Byzantines, saw the opportunity to ensure the loyalty of his Christian subjects and lent support to the Nestorian Schism. The Emperor took steps to cement the primacy of the Nestorian party within the Church of the East, granting its members his protection,and executed the pro-Roman Catholicos Babowai in 484 and replaced him with the Nestorian Bishop of Nisibis, Barsauma. The Catholicos-Patriarch Babai (497–503) later confirmed the church's support for Nestorianism.
After this split with the Western World and adoption of Nestorianism, The Church of the East expanded rapidly due to missionary works during the Medieval period. During the period between 500–1400 the geographical horizons of the Church of the East extended well beyond its heartland in present-day northern Iraq, north eastern Syria and south eastern Turkey. The Church went through a golden age, and held significant power and worldwide influence during this period. Assyrian communities sprang up throughout Central Asia, and missionaries from Assyria and Mesopotamia took the Christian faith as far as China, with a primary indicator of their missionary work being the Nestorian Stele, a Tang dynasty tablet written in Chinese script found in China dating to 781 AD that documented 150 years of Christian history in China.Their most important conversion, however, was of the Saint Thomas Christians of the Malabar Coast in India, as they are now the largest group of non-ethnically Assyrian Christians on earth, with around 10 million followers when all denominations are added together and their own diaspora is included. The St Thomas Christians were believed by tradition to have been converted by St Thomas, and were in communion with the Church of the East until the end of the medieval period.
Around 1400, the Turco-Mongol nomadic conqueror Timur arose out of the Eurasian Steppe to lead military campaigns 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 city of Assur, which was the cultural and religious capital of the Church of the East and its followers. After the destruction brought on by Timur, the massive and organized Nestorian Church structure, which at its peak extended as far as China, Central Asia, Mongolia and India, was largely reduced to its region of origin (with the exception of the Saint Thomas Christians in India), and stayed as such until the Assyrian genocide, when a large portion of this region was entirely, ethnically and culturally cleansed of its endemic population, and in effect also ended the Shimun Branch, which had to reestablish itself in America up until 2015 when they established their new see in Erbil. Along with the destruction of the Hakkari cultural region, the Assyrians of Tur Abdin, Amid, Urfa and other regions of the southeast suffered genocide as well,[ citation needed ] but due to an agreement with the Turks, the Syriac Orthodox Church was able to exist in the region after the end of the genocide, and a Syriac community still exists in Turkey until this day, and is the most geographically spread out Church still functioning in Turkey, with active churches in Adiyaman, Siirt, Istanbul, and its primary area of operation and seat at Mor Gabriel Monastery in Tur Abdin.
This blow by Timur to the structure of the Church of the East may have been one of the reasons for its decline, and the subsequent rise of the Chaldean Catholic Church in 1552, which would itself later suffer schism.
Dissent over the hereditary succession grew until 1552, when a group of Assyrian bishops, from the northern regions of Amid and Salmas, elected a priest, Mar Yohannan Sulaqa, as a rival patriarch. To look for a bishop of metropolitan rank to consecrate him patriarch, Sulaqa traveled to the pope in Rome and entered into communion with the Catholic Church, after first being refused by the Syriac Orthodox Church. In 1553 he was consecrated bishop and elevated to the rank of patriarch taking the name of Mar Shimun VIII. He was granted the title of "Patriarch of the East Assyrians", and his church was named the Church of Assyria ("Athura") and Mosul.
Mar Shimun VIII Yohannan Sulaqa returned to northern Mesopotamia in the same year and fixed his seat in Amid. Before being put to death by the partisans of the Assyrian Church of the East patriarch of Alqosh,he ordained five metropolitan bishops thus beginning a new ecclesiastical hierarchy: the patriarchal line known as the Shimun line. The area of influence of this patriarchate soon moved from Amid east, fixing the See, after many places, in the isolated Assyrian village of Qochanis.
The connections with Rome loosened up under Sulaqa's successors: The last patriarch to be formally recognized by the Pope died in 1600, the hereditary status of the office was reintroduced and, in 1692, the communion with Rome was formally broken, with this part of the church once more rejoining the Assyrian Church of the East.
The background of the Chaldean Catholic Church is the Church of Assyria and Mosul, formed out of the Church of the East in 1552 by Patriarch Shimun VIII Yohannan Sulaqa, recognised as "of the Chaldeans" by the Holy See. However, the connections with the Papacy loosened up under his successors, split in different lines: the last patriarch in this unbroken line to be formally recognised by the Pope died in 1600. Although communions were reinitiated in 1672 and 1681, in one line, hereditary status of the office was reintroduced and full communion with Rome formally broken in 1692, with this patriarchal line eventually forming the Assyrian Church of the East. Following this turbulence, from 1771 to 1830, two claimants to the Catholic patriarchal seat left the Catholic Church unable to recognise either until a unification of the two in Mosul in 1830. The ensuing reunification with Rome has lasted unbroken until this day.
After the Shimun line cut off ties with Rome and re-established itself in Qodchanis, A second so-called 'Chaldean' Patriarchate began a few decades later in 1672 when Mar Joseph I, Archbishop of Amid, entered in communion with Rome, separating from the Assyrian Church Patriarchal see of Alqosh (of which his territory was formerly a part). In 1681 the Holy See granted him the title of "Patriarch of the Chaldeans deprived of its patriarch."
All Joseph I's successors took the name of Joseph. However, the life of this patriarchate was difficult. At the beginning there were problems due to the vexations from the traditionalists, under which they were subject from a legal point of view, and later it struggled with financial difficulties due to the Jizya imposed by the Ottoman authorities upon Christian subjects.
Nevertheless, its influence expanded from its original strongholds in Amid (modern Diyarbakir) and Mardin towards the area of Mosul and the Nineveh plains. The Josephite line merged in 1830 with the Nestorian Alqosh patriarchate. In order to do this, the Alqosh patriarchate entered into full communion with Rome, and the two Chaldean patriarchates combined, and the capital was designated as Alqosh. It was from this point that the modern Chaldean Catholic Church came into being.[ who? ]
The largest and oldest patriarchal see of the Assyrian Church of the East was based at the Rabban Hormizd monastery of Alqosh. It spread from Aqrah up to Seert and Nisibis, covering in the south the rich plain of Mosul. In the short period between 1610 and 1617 it entered in communion with Rome, and in 1771 the patriarch Eliya Denkha signed a Catholic confession of faith, but no formal union resulted. When Eliya Denkha died, his succession was disputed by two cousins: Eliyya Isho-Yab, who was recognized by Rome but renounced his Catholic faith, and Yohannan VIII Hormizd, who, although unrecognized by Rome, considered himself a Catholic.
In 1804, after Eliyya Isho-Yab's death, Yohannan Hormizd was made by default the patriarch of Alqosh. There were thus two patriarchates in communion with Rome now, the larger one in Alqosh, and the original one in Amid that was ruled by Joseph V Augustine Hindi. However, Rome did not want to choose between the two candidates: and granted neither the title of Patriarch, even though from 1811 it was Augustine Hindi who ruled the Church de facto. After Hindi's death, on July 5, 1830, Yohannan Hormizd of the Alqosh line was by default formally confirmed Patriarch of the Chaldean Catholic church by Pope Pius VIII with the title of "Patriarch of Babylon of the Chaldeans".In this act, The merging of the patriarchates of Alqosh and Amid was completed, forming a single Chaldean Catholic Church.
On the other hand, the Shimun line of patriarchs, based in Qochanis, remained in the traditional Assyrian Church, independent of the new Chaldean Church. When the large Alqosh branch took a Catholic profession of faith, the Shimun line remained the sole remaining Nestorian patriarchate left. The Patriarchate of the present-day Assyrian Church of the East, with its See in Erbil, forms the continuation of that line.
The following years of the Chaldean Church were marked by externally originating violence: in 1838 the monastery of Rabban Hormizd and the town of Alqosh was attacked by the Ottomans and the Kurds of Soran, and hundreds of Christian Assyrians died.In 1843 the Kurds started to extort as much money as they could from Assyrian villages, killing those who refused: more than 10,000 Assyrian Christians of all denominations were killed and the icons of the Rabban Hormizd monastery defaced.
In 1846 the Chaldean Church was recognized by the Ottoman Empire as a 'millet', a distinctive 'religious community' in the Empire, thus obtaining its civic emancipation.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 Indian Syro-Malabar Catholic Church. This was a period of expansion for the Chaldean Catholic Church.
In the early 20th century Russian Orthodox missionaries established two dioceses in north Assyria. Many Assyrian leaders believed that the Russian Empire would be more interested in protecting them than the British Empire and the French Empire.Hoping for the support of the Russians, World War I and the subsequent Assyrian Genocide (which saw the deaths of up to 300,000 Assyrians of all denominations) was seen as the right time to rebel against the Ottoman Empire. An Assyrian War of Independence was launched, led by Agha Petros and Malik Khoshaba. On 4 November 1914 the Turkish Enver Pasha announced the Jihad, the holy war, against the Christians. Assyrian forces fought successfully against overwhelming odds in northern Iraq, southeast Turkey and northwest Iran for a time. However, the Russian Revolution in 1917 and the collapse of Armenian resistance left the Assyrians cut off from supplies of food and ammunition, vastly outnumbered and surrounded. Assyrian territories were overrun by the Ottoman Empire and their Kurdish and Arab allies, and the people forced to flee: most who escaped the massacres and continuation of the Assyrian Genocide died from cold in the winter or hunger. The disaster struck mainly the regions of the Assyrian Church of the East and the Chaldean dioceses in north Assyria (Amid, Siirt and Gazarta) were ruined (the Chaldeans metropolitans Addai Scher of Siirt and Philip Abraham of Gazarta were killed in 1915).
A further massacre occurred in 1933 at the hands of the Iraqi Army, in the form of the Simele massacre, which resulted in thousands of deaths.
A minority of Assyrians have converted to Protestantism during the 20th century, leaving the Assyrian Church of the East, Chaldean Catholic Church and Syriac Orthodox church in favour of the Assyrian Pentecostal Church and Assyrian Evangelical Church.
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A 2018 Australian DFAT report highlighted that extremist islamic terrorist organizations target non-muslims, government officials and wealthy christian citizens in order to reposes their wealth, but stated, "The Constitution explicitly protects Christians’ freedom of belief and practice." It also highlighted official respect for the christian community within iraq, "The inauguration of the Patriarch of the Chaldean Church attracted similarly high-level attendance. This indicates the government values Iraq’s Christian community and is willing to provide protection where it has the capacity to do so."DFAT also stated in 2017, "Despite their minority status(approximately 10 per cent of the population), Christians are considered part of the elite within Syria and have enjoyed government protection....The founder of the ruling Ba’ath Party was a Christian."
Assyrians of all denominations, and other religious minorities in Iraq, have endured extensive persecution since 2003[ citation needed ], including the abductions and murders of their religious leaders, threats of violence or death if they do not abandon their homes and businesses, and the bombing or destruction of their churches and other places of worship. All this has occurred as anti-Christian emotions[ citation needed ] rise within Iraq[ citation needed ] after the American invasion and the fall of Saddam Hussein in 2003[ citation needed ] and the rise of militant Jihadists and religious militias.
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.[ citation needed ]
Chaldean Archbishop Paulos Faraj Rahho and three companions were abducted on 29 February 2008, in Mosul, and murdered a few days later.[ citation needed ]
In recent years, particularly since 2014, the Assyrians in northern Iraq and north east Syria have become the target of unprovoked Islamic terrorism. As a result, Assyrians have taken up arms, alongside other groups (such as the Kurds, Turcomans and Armenians) in response to attacks by Al Qaeda, ISIL, Nusra Front, and other Wahhabi terrorist Islamic fundamentalist groups. In 2014 Islamic terrorists of ISIS attacked Assyrian towns and villages in the Assyrian homelands of northern Iraq and north east Syria, together with cities such as Mosul, Kirkuk and Hasakeh which have large Assyrian populations. There have been reports of a litany of religiously motivated atrocities committed by ISIS terrorists since, including; slavery, beheadings, crucifixions, child murders, rape of women and girls, torture, forced conversions, ethnic cleansing, robbery, kidnappings, theft of homes, and extortion in the form of illegal taxes levied upon non Muslims. Assyrians forced from their homes in cities such as Mosul have had their houses and possessions stolen, and given over to ISIS terrorists or local Sunni Arabs.
In addition, the Assyrians have suffered seeing their ancient indigenous heritage desecrated, in the form of Bronze Age [ citation needed ] and Iron Age [ citation needed ] monuments and archaeological sites, as well as numerous Assyrian churches and monasteries, being systematically vandalised and destroyed by ISIS. These include the ruins of Nineveh, Kalhu (Nimrud, Assur, Dur-Sharrukin and Hatra.
Assyrians of all denominations in both northern Iraq and north east Syriahave responded by forming armed Assyrian militias to defend their territories, and despite being heavily outnumbered and outgunned have had success in driving ISIS from Assyrian towns and villages, and defending others from attack. Armed Assyrian militias have also joined forces with other peoples persecuted by ISIS and Sunni Muslim extremists, including; the Kurds, Turcoman, Yezidis, Syriac-Aramean Christians, Shabaks, Armenian Christians, Kawilya, Mandeans, Circassians and Shia Muslim Arabs and Iranians.
There are thus many Chaldeans in diaspora in the Western world, primarily in the American states of Michigan, Illinois and California.[ citation needed ]
A recent development in the Chaldean Catholic Church has been the creation in 2006 of the Eparchy of Oceania, with the title of 'St Thomas the Apostle of Sydney of the Chaldeans'.This jurisdiction includes the Chaldean Catholic communities of Australia and New Zealand, and the first Bishop, named by Pope Benedict XVI on 21 October 2006, is Archbishop Djibrail (Jibrail) Kassab, until this date, Archbishop of Bassorah in Iraq.
There has been a large immigration to the United States particularly to West Bloomfield in southeast Michigan.Although the largest population resides in southeast Michigan, there are populations in parts of California and Arizona as well. Canada in recent years has shown growing communities in both eastern provinces, such as Ontario, and in western Canada, such as Saskatchewan.
In 2008, Mar Bawai Soro of the Assyrian Church of the East and 1,000 Assyrian families were received into full communion with the Chaldean Catholic Church from the Assyrian Church of the East.
On Friday, June 10, 2011, Pope Benedict XVI erected a new Chaldean Catholic eparchy in Toronto, Ontario, Canada and named Archbishop Mar 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 personam Archbishop (he will retain this rank as head of the eparchy) and the Archbishop of the Archdiocese (Archeparchy) of Ahwaz, Iran (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 Batnaia, Iraq, on March 15, 1939. He was ordained in 1962 and worked in Iraqi parishes before being transferred to Iran in 1969.
The 2006 Australian census counted a total of 4,498 Chaldean Catholics in that country.
Despite the internal discords of the reigns of Yohannan Hormizd, Nicholas I Zayʿa and Joseph VI Audo, the second half of 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 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.
|Diocese||No. of Villages||No. of Churches||No. of Priests||No. of Families||Diocese||No. of Villages||No. of Churches||No. of Priests||No. of Families|
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 church at this period was certainly closer to 70,000 than to Badger's 20,000.
|Diocese||No. of Villages||No. of Priests||No. of Believers||Diocese||No. of Villages||No. of Churches||No. of Believers|
A statistical survey of the Chaldean 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).
|Diocese||No. of Villages||No. of Priests||No. of Believers||Diocese||No. of Villages||No. of Churches||No. of Believers|
The last pre-war survey of the Chaldean church was made in 1913 by the Chaldean priest Joseph Tfinkdji, after a period of steady growth since 1896. The Chaldean church on the eve of the First World War 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.
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 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.
|Diocese||No. of Villages||No. of Churches||No. of Priests||No. of Believers||Diocese||No. of Villages||No. of Churches||No. of Priests||No. of Believers|
Tfinkdji's statistics also highlight the effect on the Chaldean church of the educational reforms of the patriarch Joseph VI Audo. The Chaldean 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, Thomas Audo, Jeremy Timothy Maqdasi, Isaac Khudabakhash, Theodore Msayeh and Peter ʿAziz), and the future patriarch Joseph Emmanuel Thomas was trained in the seminary of Ghazir near Beirut. Of the other nine bishops, two (Addaï Scher 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) in the patriarchal seminary in Mosul.
The Chaldean Catholic Church has the following dioceses:
The Latin name of the church is Ecclesia Chaldaeorum Catholica.
The current Patriarch is Louis 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.
The present Chaldean episcopate (January 2014) is as follows:
Several sees are vacant: Archeparchy of Diyarbakir, Archeparchy of Ahwaz, Eparchy of 'Aqra, Eparchy of Cairo.
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.
It is believed that the term "Chaldean Catholic" may have arisen due to a Latin misinterpretation and misreading of the Hebrew Ur Kasdim as meaning "Ur of the Chaldees".The Hebrew Kasdim does not mean or refer to the Chaldeans. Ur Kasdim is generally believed by many to have been somewhere in Assyria, northeastern Syria or southeastern Anatolia. It is also noteworthy that the Roman Catholic Church already had a long history of misapplication of the term Chaldean in an ethnic, historical and geographical sense; the term was used to describe 15th century Greek converts to Catholicism, and to designate the completely unrelated Chaldia in Asia Minor on the Black Sea. Rome also used the term Chaldeans to indicate the members of the Church of the East in Communion with Rome primarily in order to avoid the terms Nestorian, Assyrian and Syriac, which were theologically unacceptable, having connotations to churches doctrinally and politically at odds with The Vatican.
The term "Chaldean Catholic" is thus historically, usually and properly taken purely and solely as a doctrinal and theological term for Assyrian converts to Catholicism, without any ethnic and geographical implications.
Despite this, a minority of Chaldean Catholics (particularly in the United States) have in recent times confused a purely religious term with an ethnic identity, and espoused a separate ethnic identity, despite there being no historical, academic, cultural, geographic, archaeological, linguistic, anthropological or genetic evidence supporting a link (or any sort of Chaldean continuity) to the late Iron Age Chaldean land or people, both of which wholly disappeared from history during the 6th century BC. Chaldean Catholics are generally accepted to be Assyrian people, and a part of the Assyrian continuity.
Raphael Bidawid, the then patriarch of the Chaldean Catholic Church commented on the Assyrian name dispute in 2003 and clearly differentiated between the name of a church and the name of an ethnicity:
In an interview with the Assyrian Star in the September–October 1974 issue, he was quoted as saying:
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 .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. In 2015, Patriarch Louis Raphaël I Sako proposed unifying the three modern Patriarchates into a re-established Church of the East.
Alqōsh, alternatively spelled Alkosh, Al-qosh or Alqush, is an Assyrian town in northern Iraq and is within Nineveh Plains. It is a sub-district of the Tel Kaif District and is 45km north of Mosul. The town is controlled by the Kurdistan Democratic Party and Peshmerga. In 2014 the mayor of Aqlosh, Faiz Jahwareh, was illegally detained and replaced by KDP member Lara Zara, only to be reinstated after protests by Alqosh residents. Mr Jahwareh was again detained and replaced by the KRG in July 2017 on the basis of false corruption charges that were dismissed by the Iraqi Federal Court. Basim Bello, mayor of nearby Tel Keppe, was also unlawfully removed by the same parties in August 2017, and reinstated by order of the Governor of Nineveh in August 2018.
Chaldean Catholics, also known as Chaldeansor Chaldo-Assyrians, are ethnic Assyrian adherents of the Chaldean Catholic Church which originates from the Church of the East.
Mar Joseph VI Audo (1790–1878) was the Patriarch of the Chaldean Catholic Church from 1847 to 1878.
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 VII (1558–91), 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.
Mar 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 succeeding his uncle Eliya XII Denha in 1780 as patriarch of Mosul, he made a Catholic profession of faith and was recognised in 1783 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 in the Eliya line of the Church of the East.
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.
Mar Joseph IV Timotheus Lazar Hindi was the fourth incumbent of the Josephite line of Church of the East, a patriarchate in full communion with the pope mainly active in the areas of Amid and Mardin. He was considered the Patriarch of the Chaldean Catholic Church from 1757 to 1796.
Mar Eliya Abuna of Alqosh was a Bishop of the Assyrian Church of the East and Chaldean Catholic Church.
For much of the nineteenth and twentieth centuries the district of Salmas in northwest Iran was an archdiocese of the Chaldean Catholic Church, now apart of the Chaldean Catholic Archeparchy of Urmyā.
After the schism of 1552 of the Church of the East, the secessions the Chaldean Catholic Church and the Assyrian Church of the East each had around twelve dioceses each by the end of the 19th century.
DINAmadiya was a separate eparchy (diocese) of the Chaldean Catholic Church until it was united with the Chaldean Catholic Eparchy of Zakho in 2013.
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.
The Patriarch of the Church of the East was a patriarch of the Church of the East (410-1552), seated in Seleucia-Ctesiphon.
Shemʿon VII Ishoʿyahb was Patriarch of the Church of the East from 1539 to 1558, with residence in Rabban Hormizd Monastery.
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 ... greet one another with a holy kiss ...' ( I Peter 5:13–14).
Despite their minority status(approximately 10 per cent of the population), Christians are considered part of the elite within Syria and have enjoyed government protection.
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