Lecture at the Chinese University in Hong Kong – Chung Chi College (of Theology) on Saturday, October 9, 2010

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By H.G. Dr. Mar Awa Royel
Bishop of California and Secretary of the Holy Synod

Reverend clergy, friends and dear enthusiasts of the Jingjiao. It is a great privilege for me to stand here before you at the Chinese University of Hong Kong and address you concerning the history of the Assyrian Church of the East and its evangelization of the great Chinese people. I believe our visit these days is record-making, and for us to travel in the footsteps of our ancient spiritual forefathers, it is breath-taking. I’m sure the history of the evangelization of China by the Church of the East is well known to all of you, probably than it is to us. However, I stand here as a descendent of the great forefathers of the Jingjiao who first came to this blessed land in the early half of the seventh century of the Christian era, bearing the saving Gospel of Jesus Christ and His Good News to the Chinese, among them the bishop Alopen, the chor-bishop Adam, etc. In advance, I thank you for the courtesy afforded for me to address you, and I would like to thank the friends and staff of the Institute of Sino-Christian Studies for their magnanimous task of arranging our visit and sojourn in Hong Kong this week.

The first evangelizers who introduced the Christian faith to the Chinese people were the apostles of the Church of the East. The Christian faith of the Assyrian Church of the East was referred to in the Chinese records as the ‘Luminous Religion’ or ‘Jingjiao’ (景教). The imperial Chinese records recount that in the year 635 AD the illustrious and virtuous ‘Alopen’ (according to P.Y. Saeki ‘Abraham’) arrived in Ch’an-An, or according to the ‘Nestorian monument’ Kumdan (later called ‘Hsi-an’) from the country of Syria, or Ta’chin. Emperor Tai-tsung (founder of the Tang Dynasty, 618-907 AD) accorded the Christian teacher from the East every respect and sent his prime minister by the name of Fang Hiuen-ling to conduct the visitor inside. The Scriptures which Alopen had translated were deposited in the imperial library, and after having examined the faith contained therein, the emperor gave orders that the ‘Luminous Religion’ of Alopen be spread in all the realm. Thus, in July of 638 AD the emperor decreed:

“Right principles have no invariable name, holy men have no invariable station; instruction is established in accordance with the locality, with the object of benefiting the people at large. The greatly virtuous Alopen, of the kingdom of Syria, has brought his sacred books and images from that distant part, and has presented them at our chief capital. Having examined the principles of this religion, we find them to be purely excellent and natural; investigating its originating source, we find it has taken its rise from the establishment of important truths; its ritual is free from perplexing expressions, its principles will survive when the framework is forgotten; it is beneficial to all creatures; it is advantageous to mankind. Let it be published throughout the empire, and let the proper authority build a Syrian church in the capital in the I-ning May, which shall be governed by twenty-one priests. When the virtue of the Chau dynasty declined, the rider on the azure ox ascended to the west; the principles of the great Tang becoming resplendent, the illustrious breezes have come to fan the East.”

The successive emperor Kausung reiterated the toleration edict of Tai-tsung, and gave Alopen the title: “Great Conservator of Doctrine for the Protector of the Empire.” The arrival of Alopen from Persia into the empire in 635 AD was probably due to the fact that Tang had conquered Turkestan in 630 and re-opened the ancient trade rout with the West. This occurred during the patriarchate of Mar Isho’yahb II Gdalaya [‘the Arab’], who ruled as catholicos-patriarch of the Assyrian Church of the East from 628 to 644 AD.

The ‘Nestorian Monument of China,’ as it is popularly called (or Jingjiaobei in Chinese, for ‘Nestorian tablet’) was composed by the Priest Adam (= Jing-Jing) and erected on the seventh day of the First Month in the year 781 AD by the presbyter and chor-bishop Yazdebozid of Kumdan (referred to as the capital city, and the name given by the Arabs) to commemorate the centenary of the evangelization of the fathers of the Church of the East who arrived in China in the mid 630’s of the Christian era. This presbyter is referred to as “Adam the presbyter and chor-bishop and papish (a hapaxlegomenon in the Syriac tongue!) of Sinistan.” It is recorded to have been erected during the patriarchate of Mar Khnanisho II (774-778/779 AD), who is credited with transferring the patriarchal seat of the Church of the East from Seleucia-Ctesiphon to Baghdad, which was founded as the seat of the Abbasid caliphate dynast (being transferred from Damascus) in 762 AD by the Caliph Abbas ibn Abul-Muttalib. The names of some 70 Assyrian missionaries are inscribed in the Syriac tongue, along with an almost 2,000 word description of their luminous teaching and theology. The stele further records the arrival of another group of 17 missionaries in the year 744 AD from Ta Ch’in (that is, ‘Syria’ or ‘Mesopotamia’).

Originating from this period, nine Chinese manuscripts and two Syriac manuscripts were found in a cave (which was sealed around the year 1036 and discovered in about 1908 and edited by the French scholar Paul Pelliot) in Dun-huang, one dating to the year 641 AD and the other 717 AD. These documents (in both Chinese and Syriac) were translated and edited by the late sinologue Prof. P.Y. Saeki in his famous The Nestorian Relics and Documents in China (Tokyo 1951), and re-examined by Max Deeg in his article “Towards a new translation of the Chinese Nestorian Documents from the Tang Dynasty” – Salzburg, 2003). These documents, essentially a collection of discourses or what some have called sutras, contain theological explanations of the Christian faith as explicated by the early band of evangelizers headed by the famed Alopen. The first, dated to 641 AD, is titled ‘The Lord of the Universe’s Discourse on Alms-Giving.’ A group of three manuscripts, dated to 635-638 AD are ‘The Jesus Messiah Discourses (Sutras),’ among others. These Chinese documents were had by two Japanese scholars in the years 1916 and 1922 respectively, and were housed in Kyoto, Japan. Later, in an imperial proclamation of 745 AD, the faith of the Nestorian Jingjiao was referred to as “the Persian religion (styled Bosijiao) of the Scriptures, starting from Ta-Ch’in with men coming to preach and practice, has long existed in the Middle Kingdom” (= China). A very important source subsequent to the erection of the Nestorian monument is the Book of Governors, of Thomas the bishop of Marga, writing around the year 840 AD. Thomas mentions a certain monk by the name of David from the monastery of Beth ‘Awe was made metropolitan of the Beth Sinaye (i.e. Chinese) in the late eighth century.

The famous tablet was buried in about the year 845 AD, when the emperor Wu-Tsung ordered an edict outlawing any foreign religion or teaching in the land. During that period of suppression, it is recorded than almost 2,000 Nestorian and Zoroastrian (‘Ta Ch’in and Mu-hu Hsien) existed at the time; the edict further enforced the destruction of all monasteries (especially Buddhist ones) and the return of the monastics to secular life.

At that moment, the Church of the East, as all of the other eastern religions in China, had entered a decadent period. The work of evangelization had been renewed (according to some Arabic sources) around the year 980 when monks began to be sent to China by the patriarch at Baghdad once again. It is further recorded that the catholicos-patriarch Makikha I bar Shlemon (1092-1109) appointed a certain George as bishop of Cathay in 1093 AD. The famous tablet was not to see the light of day until 1625 AD, when it was re-discovered by a Jesuit priest in ‘Kuan-chung’, some 30 miles from Hsian-fu.

The missions of the Church of the East into Central Asia are equally well-known. The Syriac Chronica Minora (ca. 680 AD) describes how in 644 AD numerous Turk tribes (beyond the river Oxus) came to the Christian faith through the missionary activities of Mar Elia, the metropolitan of Merw; in fact, there might have already been Christians among the Turks who were taken prisoner by the Byzantine emperor Maurice in 581 AD. We find an early attestation to a certain “bishop of the Turks (Turkestan – the area east of the Oxus River) in the Life of Mar Aba, a document dated to 549 AD. Already by 781, the Catholicos-Patriarch Timothy I (781-823) in his Letter to the Monks of Mar (St.) Maron indicates that a king of the Turks (Khagan) had converted to the Christian faith (Church of the East) from idolatry, and the king had requested that the patriarch send them a metropolitan to over the faithful there. In one of his letters To Sergius, the patriarch mentions that he has already consecrated the metropolitan in question per the request of the king, and that he ordaining one for Tibet as well (“in these days the Holy spirit had consecrated a metropolitan for the Turks, and we are preparing to ordain one for the Tibetans”). During Timothy’s time, it is related that through the agency of Mar Abdisho the metropolitan of Merw, some 200,000 Tartars along with their prince were converted to the Christian faith of the Church of the East from paganism. By the end of the first millennium, the five major powers of the Turko-Tartars had already been Christianized through the agency of Nestorian clergy: the Kerait, Naiman, Ouïgour, Öngüt and the Merkites; the Turko-Mongol tribe Uriyan-gakit was also Christianized by then.

The theology of the Nestorian stele is quite intriguing, as it proposes theological terminology that is distinct to the Chinese Christians of the Church of the East. The Three-in-One God’ (san i ching feng) is referred to as Aluohe (modern Mandarin pronunciation); the Lord Jesus Christ is referred to as Mishihe; the adversary of man, who deceived him, is referred to as Sadan (Satan), and the eastern region or Syria is referred to as Da Qin. Other aspects of the faith referred to on the stone tablet is that Mishihe returned to heaven and left 27 scriptures behind him (that is, the books of the New Testament), and that his ministers bear the Sign of the Cross and teach love and charity in the world, they have long beards and shave their foreheads (the monastic tonsure), hold both poor and rich equally, worship towards the East, pray seven times a day, and on Sunday hold a special service to purify themselves spiritually. The Nestorian stele states:

“The twenty-seven standard works of his sutras were preserved. The great means of Conversion were widely extended, and the sealed Gate of the blessed life was unlocked. His Law is to bathe with water and with the Spirit, and thus to cleanse from all vain delusions and to purify men until they regain the whiteness of their nature. His ministers carry the Cross with them as a sign. They travel about wherever the sun shines, and try to re-unite those that are beyond the pale (i.e. those that are lost). Striking the wood, they proclaim the Glad Tidings of love and charity. They turn ceremoniously to the East, and hasten in the path of life and glory. They preserve the beard to show that they have outward works to do, while they shave the crown to remind themselves that they have no private selfish desires. They keep neither male nor female slaves. Putting all men on an equality, they make no distinction between the noble and the mean. They neither accumulate property nor wealth; but giving all they possess they set a good example to others. They observe fasting in order that they may subdue ‘the knowledge’. They keep the vigil of silence and watchfulness so that they may observe ‘The Precepts.’ Seven times a day they meet for worship and praise, and earnestly they offer prayers for the living as well as for the dead. Once in seven days, they have ‘a sacrifice without the animal’. Thus cleansing their hearts, they regain their purity. This ever True and Unchanging Way is mysterious, and is almost impossible to name. But its meritorious operations are so brilliantly manifested that we make an effort and call it by the name of the ‘Luminous Religion.’” (translation of Prof. P.Y. Saeki).

In Prof. Saeki’s translation of the description of some of the most important tenants of the Jingjiao, we notice the following that are still preserved and observed by the Assyrian Church of the East: 27 books of the New Testament; conversion; baptism; the Cross; finding the spiritually lost; the semantron (wooden prayer board) or naqosha; proclamation of the Gospel; praying towards the East; keeping the beard; the monastic tonsure; not keeping slaves; fasting; vigils; prayer seven times a day; prayers for the living and the dead; and the Eucharistic sacrifice.

Assyrian Church of the East in Trichur, India

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By H.B. Dr. Mar Aprem Mooken
Metropolitan of the Assyrian Church of the East
Archdiocese of India

The history of Christianity in India from the time of St.Thomas, the doubting disciple of Jesus Christ in 52 A.D.to the arrival of Vasco de Gama, from Portugal who came to South India in 1498 A.D. is the same. There was only one Christian Church receiving bishops from the Persian Church. It is known by nickname Nestorian Church.

The Chaldean Syrian Church in Trichur, also known as Church of the East or the Nestorian Church is the faithful remnant of the pre-Portuguese Syrian Christianity in India. This small community based in Trichur uses the same faith which was practiced when the Portuguese arrived in India in 1498 AD. It has much in common with the Syro Malabar community, using the liturgy of Mar Addai and Mar Mari.

After the attack of Tippu Sultan in the second half of the 18th century, the famous Shakthan Thampuran of the erstwhile Cochin state decided to improve the commerce of his state by developing Trichur town. In 1796 he brought 52 Christian families from the neighbourhood of Trichur to improve the trade in Trichur. .

In 1814 A.D. the Mart Mariam Big church was built in Trichur for the worship of the Chaldean Syrians from Ollur, Aranatukara, Kottekad, Arimbur etc. brought by Shakthan Thampuran, ruler of Cochin state for the progress of commerce in Cochin State.

In 1815 Palayil Abraham Kathanar dedicated this church by the command of Sri Kerala Varma, the Maharaja of Cochin. The famous Rama Varma known as Shakthan Thampuran who brought the Christians to Trichur.died in 1805 AD.  His successor Rama Varma died in 1808 AD. Sri Kerala Varma Maharajah was his successor. It was this Maharajah who gave the theetooram (royal order) to Palayal Abraham Kathanar.

The first bishop to come to Mart Mariam Church in Trichur after its construction in 1814 A.D was Mar Thoma Roccos Metropolitan sent by Patriarch Mar Joseph Audo in 1861 A.D. Mar Thoma Roccos was sent to India by the request of the Syrian Christians in Kerala through Fr. Antony Thondanatta. Fr.Antony went to Mosul along with Fr. Antony Kudakachira who died during that journey.. Mar Rokos who arrived in Trichur in 1861 was received by many parishes like Trichur, Ollur, Aranatukara etc. But he was sent away in 1862 by the Catholics under the leadership of the Blessed Chavara Kuriakose Elias, founder of the CMI congregation.

In 1862 AD Fr. Antony Thondanatta went to Mosul in the same boat in which Mar Thoma Rokos was returning from Malabar to Mosul. Fr. Thondanatta did not get any positive response from the Chaldean Catholic Patriarch of Mosul Mar Joseph Audo. So he proceeded to Kochanes in Kurdistan. The Nestorian Patriarch Mar Ruwel Shimun (1862-1903 AD) consecrated him Metropolitan of India. Although he returned to his native Travancore state in 1863 he could not function as Metropolitan, as his followers had become Roman Catholics. He was forced to remain a priest in Catholic Church in Vilakumadom near Palai after shaving off his beard. After 1874 he moved to Trichur as Vicar General to Mar Elia Mellus Metropolitan. When Elia Mellus returned to Mesopotamia in 1882 Thondanatta moved to Elamthottam near Palai. After his defeat in the church litigations in Elamthottam he returned to Trichur in 1897 or 98 and died on 16 November 1900. He is buried inside the altar of  the Mart Mariam Cathedral, Trichur. His remains were transferred in 1954 to the chapel in the southern side of the Church near the tomb of his successor Mar Abimalek Timotheus Metropolitan.

                                                                                                                                                                                                                                                        

Mar Abimalek Timotheus born in Mar Bhisho village near in the border of Turkey and Iran on 28 August 1878 was made deacon in 1903 and priest and Archdeacon on 1904. He was consecrated Metropolitan on 13 December 1907. He arrived in Trichur on 27 February 1908. He died on 30 April 1945.

Mar Abimalek Timotheus was very famous. Jawaharlal Nehru during his first visit to Trichur on May 29, 1931 came to meet Mar Timotheus along with his wife Kamala and daughter Indira who later became the Prime Minister of India like her father. Jawaharlal Nehru wrote about this visit in his book An Autobiography. He was the friend of the Maharajah of Cochin as well as the British Resident to Travancore & Cochin states. Even now his tomb is visited by Christians and Hindus.

After 7 years and 2 months after the death of Mar Timotheus, Mar Thoma Darmo Metropolitan arrived on 20 June 1952. Mansur Elisha Darmo was born on 21 September 1904 in Eil near in Southern Turkey. He was ordained a deacon by Mar Abimalek Timotheus Metropolitan of India when he visited the Baquba (near Baghdad) refugee camp of Assyrians in 1921. He served a deacon in Khabour, Syria till 1951 when he was chosen by Mar Yosip Khananisho Metropolitan in Iraq and Mar Eshai Shimun Patriarch to be Metropolitan of India.

Mar Thoma Darmo Metropolitan worked in India from June 20, 1952 to September 7, 1968. During this period many churches, parsonages, shop rooms, Seminary, Mar Timotheus Memorial Orphanage etc. were built. He ordained many clergy and sent some for theological education in other Seminaries. Printing of Hudra in 3 volumes is his major achievement.

There was a split between him and his consecrator Patriarch Mar Eshai Shimun who suspended the Metropolitan on 10 January 1964. The issue was the hereditary succession of the bishops and Patriarchs. The patriarchate was in the Mar Shimun family since the middle of the 15th century, about hundred years before the major split under monk John Sulaqa in 1553.

In March 1964 Patriarch Mar Eshai Shimun issued a universal order adopting Gregorian calendar beginning with Advent 1964. Thus the followers of Mar Shimun had two Christmases in 1964. The calendar issue continues to be an issue in the Assyrian Church outside India.

Mar Thoma Darmo Metropolitan consecrated two Indian priests in Baghdad in September 1968. Mar Poulose Episcopa and Mar Aprem Metropolitan. Mar Poulose was on his way to study in USA.

In October 1968 Mar Aprem Metropolitan after a stay of 6 weeks in Baghdad returned to India. He began to give leadership to the group called Metran Group. Fr. Antony Chakola gave leadership to the opposite group known as Bawai Group. The civil suits continued.

Mar Timotheus Metropolitan, a native of Trichur (former name C.C. Thimothy) was consecrated Metropolitan in October 1972 by Patriarch Mar Eshai Shimun in Baghdad, Iraq. He took charge in India on 23 January 1973. He died on 6 August 2001

Poulose Mar Poulose Episcopa arrived in India on 1 January 1976 after his Th.D. studies in USA. He died on 24 March 1998. He was well known for his activities in favour of the poor. He was Chairman of WSCF ( WORLD STUDENT CHRISTIAN FEDERATION) in Geneva.

After long litigations and negotiations both groups were united in November 1995 under the headship of His Holiness Catholicos Patriarch Mar Dinkha IV who is temporarily residing in Chicago.

The Church of the East known as the Chaldean Syrian Church based in Trichur has only 30 thousand members out of the estimated 7 and a half million Syrian Christians (or Christians of St. Thomas) of India. The world population of this Church under Catholicos Patriarch Mar Dinkha IV is around 4 lakhs.

In India this Church has 30 parishes and 75 clergy (54 priests, 21 deacons). There are 3 nuns and 3 deaconesses. In 2005 Mar Aprem Metropolitan inaugurated a Gulf parish in UAE and Qatar. It is now worshipping every Friday morning in St. Philip’s Chapel in the St. Martin Anglican Church in Sharjah. There are two young priests from Trichur doing part time priestly duties. In addition to the members of our Church from Trichur, we have members of the Assyrian Church from Iraq, Iran, Syrian, Lebanon working in UAE attend these services.

Mar Timotheus memorial Orphanage started in 1962 in Kalathode, Trichur is taking care of about 70 boys and girls from Muslim, Hindu and Christian communities. The Mar Timotheus Charitable Society (Hospital & Santhosham Home for the Aged) is doing humble work in that field.

This Church has a Seminary in Mulangunnathukavu (10 kilometers from Trichur) started in 1956. This Church is a member of Kerala Council of Churches, the National Council of Churches, CASA (Church’s Auxiliary for Social Action, Delhi, Christian Medical College, Vellore.

After The Unity of two Calendar Groups under Catholicos Patriarch Mar Dinkha IV in November 1995 this Church is making good progress in many fields.

An Introduction to the Church of the East

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By H.H. Mar Eshai Shimun XXIII
Catholicos-Patriarch of the Assyrian Church of the East (1920 – 1975)

The history of the Church of the East, which over many centuries comprised the major portion of Christianity, remained until recently almost unknown to the West, except for occasional accounts, such as that of Marco Polo, who traversed Asia in search of adventure and wealth. This was primarily due to the complete isolation which existed between the two branches of Christianity, Eastern and Western, both of which originated in the same source, namely, the Aramaic, a language of the Semitic group.

Inevitable historic and geographical reasons were partly to blame for this isolation. But the most in important factor in the total ignorance of Western Christianity as to the history and accomplishments of this Church of Asia, was the cruel and selfish policy adopted toward it by the Roman-Byzantine emperors and their successors, whose imperialist religion the Church of the East refused to follow, and who therefore branded it with the misnomer “Nestorian.‘’ This, together with the eclipse prevailing over Europe during the Dark and Middle Ages, completed the picture of separation.

It is only during the last century or so, especially in this generation through the writings of various Protestant missionaries, travellers and secular historians, that the West has finally become aware of the existence of the Church of Asia. Arnold J. Toynbee, in his outstanding work, “The History of Civilization,” has shed further light on the amazing achievements of the Church of the East, not only because of its missionary enterprise and great contributions in the scientific field, but especially as the bearer of the torch of the Syriac civilization, and champion against the Hellenistic onslaught. That torch, which the oppressed and persecuted Church of the East was unable to bear any longer, with the rise of Mohammed was taken over by Islam and carried on to a victorious end with the final expulsion of Hellenistic influence from the Middle East. Thus, in this special field, where the Church of the East had failed, because   of its lack of political support, Islam had succeeded. Nevertheless, it is one of the mysteries of the Divine Providence that the descendants of the heathen Assyrians, from whom the Greeks Largely borrowed their civilization and culture, would now as Christians stand in the gap against Hellenistic cultural encroachment.

Starting Point

The beginning of the Church of the East is coincident with the earthly   ministry of our Lord. King Abgar, sovereign of the little state of Oshroene, with its capital known as Orhai or Edessa, in the northwest of   Mesopotamia, believed in Christ and His mission. The Assyrian people, therefore, speaking the Aramaic language (the language spoken by Jesus and His apostles, and in which the New Testament and parts of the Old Testament were written), can rightly claim the honour of being immediately next to the small band of Galileans as followers of our Lord, in their conversion to the “Haymanutha Mshikhayta,” the faith of the Anointed One.

This common bond, and the exchange of ideas, traditions and customs between the ancient Assyrians and the Hebrews, enabled the Assyrians to accept and appreciate the Christian Faith in a manner that was not possible by non-Aramaic speaking peoples. Because of this, the unequalled zeal and missionary expansion this Church of Asia, which to this day has preserved in its purity the Apostolic Faith and traditions of the early Church, can be readily under stood.

The Church of the East, as this branch of Aramaic speaking Christianity came to be known, was officially founded by the Apostles, Mar Patros (St. Peter), Mar Toma (St. Thomas), Mar Addai (St. Thaddeus) and Mar Mari of the seventy disciples. St. Thaddeus was sent by St. Thomas to the City of Edessa immediately after the resurrection, thereby fulfilling the promise made to King Abgar by our Lord himself.

The City of Arbil (Erbella) in Assyria also shares the glory with Edessa as the starting point of Eastern Christianity. Among its early Patriarchs, three of them were related to Mart Maryam (The Lady Mary) the Holy Virgin, and Mar Yosip  (St. Joseph), her righteous spouse. It was the Church within the Persian Empire and therefore remained unaffected by the many theological disputes, schisms and heresies that in later centuries arose within the imperial Christianity of the Roman Empire, and which, for the most part, were dictated by personal ambitions and animosities among the various prelates and unceasing struggle for power between the Latin and Greek Churches.

However, the endless persecutions this ancient Church suffered, first from the heathens, and later under various Islamic rulers, reduced it greatly in numbers and finally scattered its children into many lands. It must, however, be said in fairness to both the Persians and Islamic rule that at various periods the Church enjoyed a great measure of tolerance, both under the rule of the Sapors and Arab Khalifs; perhaps more so than any of those other religions could have enjoyed in a reversed role under the Byzantine Emperors or the Western Christian rule of the Middle Ages. The following charter, given to the Church of the East in Arabia by   Mohammed himself, is an example of the fact. The heads of the Christians of Najran, in Arabia, led by their ruler, Saeed, along with their Bishop, Eshoyab (“Given by Jesus”), paid an official visit to Mohammed (whom they refer to as “the prophet of Tayaye, a leading Arab tribe) and on the occasion Mohammed gave the Church in Arabia the following charter of Protection:

“He commanded the Tayaye (Arab) that they must protect the Mshikhaye (Christians) from all harm, and must not oblige them to go out with them to fight, nor must they try to change their customs and their laws. He moreover, exhorted his followers to help the Christians repair their churches whenever such a need may arise; and if any of his followers has a Christian wife, he should not oblige her to leave her faith and that he should not prevent her from fasting and prayer and all other obligations   of her faith, these and many other similar rules or protection…” Assemani Z. 13.05 XCIV

Similar charters of protection were given from time to time by the Khalifs  to the Church of  the East.

The persecutions which did occur were in fact for the most part caused by the political ambitions of Constantine and his successors, and the later by the various Crusaders, who in the name of the Cross of Christ, carved out their ambitious territorial expansions and plundered the Middle East. At   the same time a covetous eye was constantly directed at the great Christian Church of the East, and no means was spared by these Roman Emperors and their successors to agitate the heathen and the Islamic rulers against its followers.

The Faith of the Church

The purity of the Apostolic Faith of this most ancient Church can be seen throughout the prayers and praises of its worship, which express   the theological   point of view of the Church.  Little is known of the fact that all the fathers of the Latin Church of the first and second centuries, such as Tatian Yostino (Justin Martyr), Organon (Origen). Melito, lrenaeus, and others who followed St. Paul the apostle to Rome, were all Assyrians or Syrians, Aramaic speaking people, missionaries of the Catholic Church of the East.

The Faith of the Church of the East in relation to the doctrine of the Holy Trinity is that of the Council of Nicea, at which it was represented. As   regards the Christological doctrine, it holds firmly to the teachings of the Bible. It professes in Christ, two natures and two Qnumai, namely, human   and divine ( “Qnumai” is an Aramaic word which is very difficult to define in other languages. The nearest equivalent is the Greek Hypostasis,  “in Latin “substance“ and in English “substance.“). It believes firmly in the Godhead and the humanity of Christ. The Church of the East repudiates the non-­scriptural title “Mother of God,” given to the Virgin Mary, in that the term “God” implies God the Spirit, and spirit cannot be subject to birth or suffering. It calls the Virgin Mary “Mother of Jesus,’’ ‘’Mother of Christ,” ‘’Mother of our Lord.’’  “Mother of our Redeemer;’’ namely, mother of His humanity, but not of His Godhead. In the words of Mar Babai the Great, in the Tishbukhta ‘’Brikh Khannana,‘’ “In His Godhead, begotten of the Father without beginning before all time; In His manhood born of Mary, in the fullness of time, in a united body.”

It holds strictly to the teaching of the Bible, and will recognize no doctrine that is contrary to these Scriptures.  In the words of St. Paul: ‘’But though we, or an angel from heaven, preach any gospel to you than what we have preached to you, let him be “Khrim” (Anathema).”

Looking to the Future

Individual Assyrians started coming to the United States of America some time during the middle of the Eighteenth century, but it was only after the First World War that they began coming in as immigrants. The tragedies and untold sufferings that forced them out of their homes of origin in the Middle East, in Kurdistan and Iran, have already passed into history, and is therefore neither necessary or appropriate to deal with these events and the causes lying behind them here.

Today, many thousand Assyrians live as happy and contented citizens of the United States of America. A considerable number of these Assyrians   on their arrival in this country identified themselves with their respective co-­religionists, and they are already on the way to being absorbed into these larger bodies. These Assyrians were the fruits of missions, which, during the past four centuries, proselytized in India and the Middle East.  The Roman Catholic, the Russian Orthodox and the Presbyterians were the most prominent of these missions, the latter two working chiefly among the Assyrians of Iran.

The Church of the East on the other hand had no counter part in this country. Assyrians therefore, who were its members, had to depend completely upon such means as they themselves could provide, in order to maintain their Church in a country, and amid circumstances, totally alien to them. The insufficient number of priests and deacons available maintained the services of the Church of the East to the best of their   ability.  Services were conducted in private homes, basements, or churches hired for special occasions. In some instances the Protestant Episcopal Church occasionally allowed them the use of its edifices, a gracious act which has been much appreciated. The situation in the United States was rendered more difficult because the Mother Church in the Middle East had been uprooted from its centuries old home and made destitute as a result of World War I, so that it was not possible to meet even the meagre needs of this new struggling branch of the Holy Church.

Except for a short visit of one of the Bishops of the Church, and a second by the Metropolitan of India, who was delegated by the Patriarch to visit the Church of the East in the United States, the Church existed without any episcopal supervision, and the seriousness of this fact, for a Church whose foundation is based upon Apostolic succession and close episcopal supervision, cannot be overestimated.

This was the situation on the Patriarch’s arrival in this country in the year 1940. Since then, several priests and deacons have been ordained, new churches built, properties purchased for the use of the various parishes, and a competent administration established. Within the last few years a totally non-Assyrian, English speaking parish has been founded in Seattle, Washington, the first such in the history of the Church of the East. Even more recently a small number of these new members of the Church   have founded a monastic order, and are in the process of establishing a monastery for the Church of the East in this country.

The Doctrine of the Holy Trinity: Historical Development

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By H.B. Mar Meelis Zaia, A.M.
Metropolitan of the Assyrian Church of the East
Archdiocese of Australia and New Zealand

In the Old Testament

Throughout the ages the Christian Church has always believed in God as three in ONE, and this belief is based on the Bible. Although the main evidence  for  the  doctrine  of  the  trinity  is  to  be  found  in  the  New Testament,  we  need  to  start  with  the  Old  Testament.  We must  never forget  that  the  New Testament  is  based  on  the  Old.    No  statement  of  belief  is complete,  unless  it  is  seen  within  the  context  of  the  whole  Bible, including the Old Testament.

When we study the Old Testament, one thing immediately stands out: the main emphasis is on the unity of God. As far as His Godhead is concerned He is alone, unique.   The oneness of God is the central confession of all Christians, as we recite  in the Nicene Creed of 325 AD,”We believe in One God”.

Careful  reading of the Old Testament shows  no indication  of the trinity itself. Yet there are several  remarkable aspects,  which definitely have to be taken into account, if we want to see the full picture of the Old Testament understanding of God.

As  we said  before, in the  Old  Testament,  the first  imperative  was to declare the existence of the ONE living and true God. And to this task the Old Testament is principally dedicated. And this principal is the fundamental faith of the Christian religion.

Hear, O! Israel: The LORD our God, the LORD is one! (Deuteronomy:6:4)

also;

Have we not  all  one  father?  Has not one  God  created  us? (Malachi 2:10)

But there are also passages where God speaks  of himself  in the Plural, especially  in the opening  pages of the Old Testament. Based on this, Christians  are taught to attribute the existence and persistence of all things to a threefold source. For example, there are passages where the Lord God, his Word and  his Spirit  are  brought  together  as in  the  narrative  of  the creation where God is seen to create by means of his Word and Spirit:

And the Spirit of God was hovering over the face of the waters. Then God said, “ Let there be light“; and there was light.  (Genesis 1:2-3)

Also, the next passages points in the same direction:

Then  God  said,  “ Let  us  make  man  in  our  image  according  to  Our likeness”  (Genesis I :26).

Then the Lord God said, “ Behold, the man has become one of Us”  (Genesis 3:22)

Other  references  to  the same  is Genesis 2:7

“Come,  let Us go down,  and there confuse their language, that they may not understand one

another‘s speech.

And;

Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? (Isaiah 6:8)

The   above   references   are   a   striking   case   of   plural   and   singular interchanged,  suggesting plurality  in unity. In Genesis 18:1-17 we read “And he lift up his eyes and looked, and, lo, three men stood by him: and when

he saw them, he ran to meet them from the tent door, and bowed himself toward the ground… “

The above incident is a striking one and the language is too, that God should manifest himself in the form of three.

There are many other passages where God and his Word and the Spirit are brought together as co-causes of effects.  In Isaiah 63:8-10 we read, “For  He said, “Surely  they are My people, children who will not lie. “So He became their Saviour.  In all their affliction He was afflicted, and the Angel  of  His  presence  saved  them:  in  His  love  and  in  His  pity  He redeemed them; and He bore them, and carried them all the days of old. But they  rebelled,  and grieved  His  Holy Spirit:  so  He turned  Himself against them as an enemy, and He fought against them”.

Here we have the three speakers, the covenant God of Israel (v.8), the angel of the presence (v.9) and the Spirit ‘grieved’  by their rebellion (v.10). both the creative activity of God and his government are, at a later stage, associated with the Word personified as “Wisdom” where St. Paul said in his first epistle to the Corinthians

“Christ the power of God, and the wisdom of God.” (1 Corinthians 1:24). As this verse of St Paul is derived from these verses in Proverb:

The LORD possessed me in the beginning of his way, before his works of old. I was set up from everlasting,  from the beginning,  or ever the earth was. When there were no depths, I was brought forth; when there were no fountains  abounding   with  water.  Before  the  mountains  were  settled, before the hills was I brought  forth: While as yet he had not made the earth, nor the fields, nor the highest part of the dust of the world. When he prepared  the heavens,  I was there: when he set a compass  upon the face  of  the  depth:   When  he  established  the  clouds  above:  when  he strengthened  the fountains  of  the  deep:  When  he gave  to  the  sea  his decree, that the waters should not pass his commandment: when he appointed  the  foundations  of  the  earth:  Then  I  was  by  him,  as  one brought up with him: and I was daily his delight, rejoicing always before him;

As well as with the Spirit as the Dispenser of all blessings and the source of physical strength, courage, culture and government, as we learn from Exodus:

And  I  have  filled  him  with  the  spirit  of  God,   in  wisdom,  and  in understanding,  and in knowledge, and in all manner of workmanship.

And in Numbers  he added:  And the LORD came down in a cloud, and spake unto him, and took of the spirit that was upon him, and gave it unto the seventy elders: and it came to pass, that, when the spirit rested upon

them, they prophesied, and did not cease.

Also, in Judges he said “And the Spirit of the LORD came upon him, and he judged Israel, and went out to war: and the LORD delivered Chushanrishathaim king of Mesopotamia into his hand; and his hand prevailed against Chushanrishathaim.” (Judges 3:10)

The threefold  source revealed  in creation  becomes still more evident  in the unfolding of redemption. At an early stage there are the remarkable phenomena  connected  with  the  angel  of  the  Lord  who  receives  and accepts divine honour (Genesis 16:2-13) as in the story of Hagar and Ishmael. And also, in (Genesis 22:11-16) the story of Abraham’s  sacrifice on the mountaintop in the land of Moriah.

In other passages the angel of the Lord not only bears the divine  name, but also has divine dignity and power, dispenses divine deliverance, and accepts  homage  and  adoration  proper  only  to GOD.  The Messiah  has deity ascribed to him, even when he is regarded as a person distinct from God “Therefore  the Lord himself shall give you a sign; Behold, a virgin shall conceive,  and bear a son,  and shall call his name  Immanuel.”

(Isaiah 7:14)

And also in (Isaiah 9:6) “For unto us a child is born, unto us a son is given: and the government  shall be upon his shoulder:  and his name shall be called  Wonderful,  Counsellor,  The mighty God, The everlasting  Father, The Prince of Peace. “

And of the Son we hear King David in his Psalms “The LORD said to my Lord, Sit at My right hand, Till I make Your enemies Your footstool. (Psalm 110:1)

The Spirit of God is also given prominence in connection with revelation and  redemption,  and  is  assigned  his  office  in  the  equipment  of  the Messiah  for his work (Isaiah 11 :2) “And  the Spirit of the LORD shall rest upon him, the Spirit of wisdom and understanding,  the Spirit of counsel and might, the Spirit of knowledge and of the fear of the LORD;

And in (Isaiah 42: I) Behold!  My Servant,  whom I uphold; My Elect, One in whom My soul delights!  I have put My Spirit upon Him: He bring forth justice to the Gentiles.

And in (Isaiah 61:1) “The Spirit of the Lord GOD is upon Me; because the LORD has anointed  Me to preach good tidings to the poor; He has sent Me to heal the brokenhearted,  to proclaim liberty to the captives, and the opening of the prison to them that are bound;”

Thus the God who revealed himself objectively through the Angel­ Messenger  revealed himself subjectively  in and through the Spirit, the Dispenser of all blessings and gifts within the sphere of redemption. The threefold Aaronic blessing in (Numbers 6:24) must also be noted as the prototype of the New Testament apostolic  blessing.

“The LORD bless you, and keep you: The LORD make His face shine upon you, and be gracious unto you: The LORD lift up His countenance upon you, and give you peace.”

In the New Testament:

Every Old Testament incident yields some New Testament truth.

By way of contrast it must be remembered that the Old Testament was written  before  the revelation  of  the doctrine  of the Trinity was  clearly given, and the New Testament after it.  In the New Testament it was given particularly in the incarnation  of God the Son, and the outpouring  of the Holy Spirit.   But however dim the light in old dispensation; the Father, Son and Holy Spirit of the New Testament are the same as in the Old Testament.

Before the advent of Christ, the Holy Spirit came into the consciousness of God-fearing  men in a degree that was not known since the close of Malachi ‘s prophetic ministry, more especially John the Baptist.  He called for repentance toward God, faith in the coming Messiah, and spoke of baptism of the Holy Spirit, of which his baptism with water was a symbol (Matthew  3:11).

“ I indeed baptise you with water unto repentance,  but He who is coming after me is mightier than I, whose sandals  I am not worthy  to carry,  He will baptise you with the Holy Spirit and fire.”

So where do we find the epochs of Trinitarian revelation  in the New Testament?

1: The Annunciation: The agency of the Trinity in the incarnation was disclosed  to Mary in the angelic annunciation that the Holy Spirit  would come upon her, the power of the Most High would overshadow  her and the child born of her would be called the Son of God (Luke 1:35). Thus the Father and the Spirit were disclosed as operating in the incarnation of the Son.

And the angel answered and said to her, “The Holy Spirit will come upon you, and the power of the Highest will overshadow  you; therefore,  also, that Holy One who is to be born will be called the Son of God.”

2: In the baptism of Christ: Trinity can be clearly distinguished, the Son is  being  baptised,  the  Father  speaking   from  heaven,  and  the  Spirit descending  in the objective  symbol of a dove. “And Jesus, when he was baptised, went up straightway  out of the water: and, lo, the heavens were opened  unto him, and he saw the Spirit of God descending  like a dove, and lighting  upon him: And lo a voice from heaven,  saying,  This is my beloved Son, in whom I am well pleased.” (Matthew 3: 16-17)

3: The teaching of Jesus: the teaching of Jesus Christ is Trinitarian throughout.  He spoke of the Father who sent him. Of himself as the One who reveals  the Father,  and the Spirit  as the One by whom He and the Father work. We find many references  to the latter in (John 14:7-9). In this indicates  Christ  deity,  his  pre-existence   and  the  unity  of  the  three underlying characteristic  of the divine in one nature of God Almighty.

If you had known Me, you would have known My Father also: and from now on you have known Him, and have seen Him. Philip said to him, Lord, show us the Father, and it sufficient for us. Jesus said to him, Have I been with you so long, and yet you have not known Me, Philip? He who has seen Me has seen the Father, so how can you say, ‘Show us the Father? “ Do you not believe that I am in the Father, and the Father in Me? The words that I speak to you I do not speak on My own authority; but the Father who dwells in Me does the works.  Believe Me that I am in the Father and the Father in Me, or else believe Me for the sake of the works themselves”

And of the Holy Spirit He said, “If you love Me, keep My commandments. And I will pray the Father, and He will give you another Helper, that may abide with you forever.” (John 14:15-16)

The Helper here indicates to the Holy Spirit which was poured  upon the apostles on the day of Pentecost:  “Now  when the Day of Pentecost had fully  come, they  were  all  with one accord  in one  place,  And suddenly there  came a sound  from  heaven,  as of a rushing  mighty  wind,  and it filled the whole house where  they were sitting.    Then there appeared  to them divided tongues,  as of fire, and one sat upon each of them. And they were all filled with the Holy Spirit and began to speak with other tongues, as the Spirit gave them utterance.” (Acts 2:1-4)

4: The commission of the Risen Lord . Christ instructs his disciples to go into the whole world with his message and baptize them in the name of the  Father  and of the Son  and  of the Holy Spirit. It is significant the name “Baptism” is one  but within  the bounds  of the one name  there is three distinct persons.

The  Christian  Church  is founded  on  the  doctrine  of  the  Trinity.  This evident,  as said before, in the outpouring of the Spirit at Pentecost.  This outpouring  brought the personality of the Spirit into a greater prominence and at the same time shed light anew from the Spirit upon the Son,

Therefore, in the universal Church we find the apostolic benediction interpreting  the deeper  meaning  of  the  Trinity  in Christian  experience “The grace of our Lord Jesus Christ and the love of God the Father and the fellowship  of the Holy Spirit be with you all” (2 Corinthians 13:14)

The doctrine  of Trinity  in the Christian  Church  is understood  to refer to God to be ONE God in his essential  being, but that in his being there are three  Persons,  yet so  as  not  to form  separate  and  distinct  individuals. They  are  three  modes  or  forms  in  which  the  divine essence  exists.

‘Person’ is, however, an imperfect expression of the truth inasmuch as the term denotes  to us a separate  rational and  moral  individual.  But  in the being of God there are not three individuals, but three personal self­ distinctions  within  the ONE  divine  essence. Then  again, personality  in man   implies   independence  of  will,  actions   and   feelings   leading   to behaviour peculiar to the person.   This cannot be thought  of in connection with the Trinity. In the Trinity, each person is self-conscious and self­ directing, yet never acting independently or in opposition.

When we say that God is a Unity we mean that, though God is in himself a threefold  centre of  life,  his life is not split  into three. He is ONE  in essence, in personality  and in will. When we say that God is a Trinity in Unity, we mean that there is a unity in diversity,  and that the diversity manifests itself in persons, in characteristics  and in operations. In them there is perfect equality in nature, honour and dignity.

Fatherhood  belongs to the very essence of the first Person and it was so from all eternity.  It is personal property of God ‘from whom every family in heaven and on earth is named (Ephesians 3:15)

The Son is called the ‘only begotten’ to suggest uniqueness. Christ always claimed for himself a unique relationship  to God as Father. (John 5:19)

“For as the Father has life in Himself, so He has granted the Son to have life in himself’’

As in Genesis 18:2-17,  the story suggests the Trinity of the Godhead. Here we learn that the whole Trinity is interested and exercised in seeking to bless and save man.  “And  he lift up his eyes and looked, and, lo, three men stood by him: and when he saw them, he ran to meet them from the tent door, and bowed himself toward the ground…”

The Father loved, and sent His Son; the Son loved, and gave Himself up to the death to redeem; the Spirit loved, and came to make His abode in the believing   hearts. This threefold salvation is summed up in the benediction. “The grace of our Lord Jesus Christ and the love of God the Father  and the fellowship  of the  Holy Spirit  be with  you all”  (2 Corinthians 13:14)

The Spirit  is revealed as the One who alone knows the depths of God’s nature: For the Spirit searches everything,  even the depths  of God … no one comprehends the thoughts of God except the Spirit of God

(1 Corinthians 2:10).

This is saying that the Spirit is just God himself in the innermost essence of His being.

The  doctrine  of  Trinity  arose  as  the  spontaneous  expression   of  the Christian experience.   The early Christians, knew themselves to be reconciled  to  God  the  father,  and  that  the  reconciliation  was  and  is secured for them by atoning work of the Son, and that it was mediated to them as an experience  by the Holy Spirit.  Thus the Trinity was and still is a fact before it was a doctrine, but in order to preserve it in the creedal faith of the Church the doctrine had to be formulated.

It is true that Christianity speaks of the Father as the First Person, and of the Son as the Second Person, and of the Holy Spirit as the Third Person; but “first,” “second,” “third” here do not represent a time order-rather the order of necessary relationship.

From the above we learnt that God is Wise and Living.   Now, he who is wise  discerns  because  of  his  wisdom;  and  he who  is living  is  living because he has life.  This is the mystery of the Trinity, which Christians confess of that Adorable Nature, Mind, Wisdom and Life.   Three co­-essential properties in One, and One who is glorified in three properties. The Mind has called Father and Begetter, because He is the Cause of all, and  First.    The Son  has  called  Wisdom  and  Begotten, because  He is begotten of the Mind, and by Him everything was made and created.  The Life has called, the Holy Spirit and Proceeding, because there is no other Holy Spirit but He.  He who is Holy is unchangeable.   Thus, these three properties are consubstantial.

Therefore, the implications of the doctrine of Trinity are vitally important not only for Christian theology, but for Christian experience and life.

Source and Analysis of the Nicene Creed

/in , , , /by

We believe:

Acts 15:11 – But we believe that we shall be saved through the grace of the Lord Jesus, just as they will

John 16:30 – Now we know that you know all things, and need none to question you; by this we believe that you came from God.

In one God:

Malachi 2:10 – Have we not all one father? Has not one God created us? Why then are we faithless to one another, profaning the covenant of our fathers?

Ephesians 4:6 – one God and Father of us all, who is above all and through all and in all.

The Father Almighty:

Ephesians 6:23 – Peace be to the brethren, and love with faith, from God the Father and the Lord Jesus Christ.

Genesis 35:11 – And God said to him, “I am God Almighty: be fruitful and multiply; a nation and a company of nations shall come from you, and kings shall spring from you.

Maker of all things:

Genesis 14:22 – But Abram said to the king of Sodom, “I have sworn to the LORD God Most High, maker of heaven and earth.

Hebrews 11:10 – For he looked forward to the city which has foundations, whose builder and maker is God.

Isaiah 44:24 – Thus says the LORD, your Redeemer, who formed you from the womb: “I am the LORD, who made all things, who stretched out the heavens alone, who spread out the earth–Who was with me?

Ephesians 3:9 – and to make all men see what is the plan of the mystery hidden for ages in God who created all things.

Visible and Invisible:

Colossians 1:16 – for in him all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or principalities or authorities–all things were created through him and for him.

And (we believe) in one Lord Jesus Christ:

Acts 11:17 – If then God gave the same gift to them as he gave to us when we believed in the Lord Jesus Christ, who was I that I could withstand God?

Corinthians 1:3 – Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies and God of all comfort.

The Son of God:

Matthew 14:33 – And those in the boat worshiped him, saying, “Truly you are the Son of God.

1 John 4:15 – Whoever confesses that Jesus is the Son of God, God abides in him, and he in God.

The Only Begotten:

Psalms 2:7 – I will tell of the decree of the LORD: He said to me, “You are my son, today I have begotten you.

Hebrews 1:5 – For to what angel did God ever say, “Thou art my Son, today I have begotten thee”? Or again, “I will be to him a father, and he shall be to me a son”?

The First Born of all created:

Colossians 1:15 – He is the image of the invisible God, the first-born of all creation.

Hebrews 1:6 – And again, when he brings the first-born into the world, he says, “Let all God’s angels worship him.

Begotten of His Father before all worlds and not made:

Hebrews 5:5 – So also Christ did not exalt himself to be made a high priest, but was appointed by him who said to him, “Thou art my Son, today I have begotten thee.”

Matthew 16:27 – For the Son of man is to come with his angels in the glory of his Father, and then he will repay every man for what he has done.

John 1:10 – He was in the world, and the world was made through him, yet the world knew him not.

Mark 14:58 – “I will destroy this temple that is made with hands, and in three days I will build another, not made with hands.”

Very God of Very God:

John 1:1 – In the beginning was the Word, and the Word was with God, and the Word was God.

1 John 5:20 – And we know that the Son of God has come and has given us understanding, to know him who is true; and we are in him who is true, in his Son Jesus Christ. This is the true God and eternal life.

John 20:28 – Thomas answered him, “My Lord and my God!

Of one essence with His Father:

Revelation 1:8 – “I am the Alpha and the Omega,” says the Lord God, who is and who was and who is to come, the Almighty.

Isaiah 44:6 – Thus says the LORD, the King of Israel and his Redeemer, the LORD of hosts: “I am the first and I am the last; besides me there is no god.

Revelation 1:17 – When I saw him, I fell at his feet as though dead. But he laid his right hand upon me, saying, “Fear not, I am the first and the last,

Philippians 2:6 – who, though he (Jesus) was in the form of God, did not count equality with God a thing to be grasped.

Colossians 2:9 – For in him (Jesus) the whole fullness of deity dwells bodily.

John 10:38 – but if I do them, even though you do not believe me, believe the works, that you may know and understand that the Father is in me and I am in the Father.

By whose hands the worlds were was established and everything was created:

John 1:3 – all things were made through him, and without him was not anything made that was made.

John 1:10 – He was in the world, and the world was made through him, yet the world knew him not.

Revelation 4:11 – “Worthy art thou, our Lord and God, to receive glory and honour and power, for thou didst create all things, and by thy will they existed and were created.

Who for us men and for our salvation came down form heaven:

John 6:38 – For I have come down from heaven, not to do my own will, but the will of him who sent me.

John 6:41 – The Jews then murmured at him, because he said, “I am the bread which came down from heaven.

John 3:13 – No one has ascended into heaven but he who descended from heaven, the Son of man.

John 6:42 – They said, “Is not this Jesus, the son of Joseph, whose father and mother we know? How does he now say, ‘I have come down from heaven’?

Titus 2:11 – For the grace of God has appeared for the salvation of all men

Luke 1:77 – to give knowledge of salvation to his people in the forgiveness of their sins.

Timothy 2:10 – Therefore I endure everything for the sake of the elect, that they also may obtain salvation in Christ Jesus with its eternal glory.

And was incarnated by the Holy Spirit:

Matthew 1:18 – Now the birth of Jesus Christ took place in this way. When his mother Mary had been betrothed to Joseph, before they came together she was found to be with child of the Holy Spirit.

Matthew 1:20 – But as he considered this, behold, an angel of the Lord appeared to him in a dream, saying, “Joseph, son of David, do not fear to take Mary your wife, for that which is conceived in her is of the Holy Spirit.

And became man and was conceived and born of Virgin Mary:

Isaiah 7:14 – Therefore the Lord himself will give you a sign. Behold, a virgin shall conceive and bear a son, and shall call his name Imman’u-el.

Matthew 1:16 – and Jacob the father of Joseph the husband of Mary, of whom Jesus was born, who is called Christ.

Luke 1:27 – to a virgin betrothed to a man whose name was Joseph, of the house of David; and the virgin’s name was Mary.

He suffered and was crucified in the days of Pontius Pilate:

Acts 4:27 – for truly in this city there were gathered together against thy holy servant Jesus, whom thou didst anoint, both Herod and Pontius Pilate, with the Gentiles and the peoples of Israel,

Matthew 16:21 – From that time Jesus began to show his disciples that he must go to Jerusalem and suffer many things from the elders and chief priests and scribes, and be killed, and on the third day be raised.

Matthew 27:26 – Then he released for them Barab’bas, and having scourged Jesus, delivered him to be crucified.

Acts 2:36 – Let all the house of Israel therefore know assuredly that God has made him both Lord and Christ, this Jesus whom you crucified.

He was buried and He rose again on the third day (first day of the week – Sunday):

Mark 15:46 – And he bought a linen shroud, and taking Him (Jesus) down, wrapped Him in the linen shroud, and laid Him in a tomb which had been hewn out of the rock; and he rolled a stone against the door of the tomb.

Mark 16:9 – Now when He (Jesus) rose early on the first day of the week, He appeared first to Mary Magdalene, from whom He had cast out seven demons.

Luke 24:5-8 – and as they were frightened and bowed their faces to the ground, the men said to them, “Why do you seek the living among the dead? Remember how he told you, while he was still in Galilee, that the Son of man must be delivered into the hands of sinful men, and be crucified, and on the third day rise.” And they remembered his words, and returning from the tomb they told all this to the eleven and to all the rest.

Matthew 16:21 – From that time Jesus began to show his disciples that he must go to Jerusalem and suffer many things from the elders and chief priests and scribes, and be killed, and on the third day be raised.

Matthew 28:1 – Now after the sabbath, toward the dawn of the first day of the week, Mary Mag’dalene and the other Mary went to see the sepulcher.

As it is written and ascended into Heaven and sat on the right hand of His Father:

John 20:17 – Jesus said to her, “Do not hold me, for I have not yet ascended to the Father; but go to my brethren and say to them, I am ascending to my Father and your Father, to my God and your God.”

Mark 16:19 – So then the Lord Jesus, after he had spoken to them, was taken up into heaven, and sat down at the right hand of God.

And He shall come again to judge the dead and the living:

John 5:22 – The Father judges no one, but has given all judgment to the Son.

Acts 10:42 – And he commanded us to preach to the people, and to testify that he (Jesus) is the one ordained by God to be judge of the living and the dead.

And (we believe) in one Holy Spirit, the spirit of truth:

Luke 12:12 – for the Holy Spirit will teach you in that very hour what you ought to say.”

Acts 1:5 – for John baptized with water, but before many days you shall be baptized with the Holy Spirit.”

Titus 3:5 – he saved us, not because of deeds done by us in righteousness, but in virtue of his own mercy, by the washing of regeneration and renewal in the Holy Spirit.

John 14:17 – even the Spirit of truth, whom the world cannot receive, because it neither sees him nor knows him; you know him, for he dwells with you, and will be in you.

Who proceedeth from the Father, the life-giving Spirit:

Luke 11:13 – If you then, who are evil, know how to give good gifts to your children, how much more will the heavenly Father give the Holy Spirit to those who ask him!”

John 15:26 – But when the Counsellor comes, whom I shall send to you from the Father, even the Spirit of truth, who proceeds from the Father, he will bear witness to me;

Corinthians 15:45 – Thus it is written, “The first man Adam became a living being”; the last Adam became a life-giving spirit.

And (we believe) in one Holy Apostolic and Catholic (universal) Church:

Ephesians 2:20 – built upon the foundation of the apostles and prophets, Christ Jesus himself being the cornerstone.

Ephesians 5:25-27 – Husbands, love your wives, as Christ loved the church and gave himself up for her, that he might sanctify her, having cleansed her by the washing of water with the word, that he might present the church to himself in splendour, without spot or wrinkle or any such thing, that she might be holy and without blemish.

Matthew 28:19 – Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit.

And we confess one Baptism for the remission of sins:

Mark 1:4 – John the baptizer appeared in the wilderness, preaching a baptism of repentance for the forgiveness of sins.

Ephesians 4:5 – one Lord, one faith, one baptism.

Peter 3:21 – Baptism, which corresponds to this, now saves you, not as a removal of dirt from the body but as an appeal to God for a clear conscience, through the resurrection of Jesus Christ.

Acts 2:38 – And Peter said to them, “Repent, and be baptized every one of you in the name of Jesus Christ for the forgiveness of your sins; and you shall receive the gift of the Holy Spirit.

And the resurrection of our bodies and the life for ever and ever:

Romans 6:3-5 – Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? We were buried therefore with him by baptism into death, so that as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life. For if we have been united with him in a death like his, we shall certainly be united with him in a resurrection like his.

Corinthians 15:12-14 – Now if Christ is preached as raised from the dead, how can some of you say that there is no resurrection of the dead? But if there is no resurrection of the dead, then Christ has not been raised; if Christ has not been raised, then our preaching is in vain and your faith is in vain.

Corinthians 15:21 – For as by a man (Adam) came death, by a man (Jesus) has come also the resurrection of the dead.

John 3:16 – For God so loved the world that he gave his only Son, that whoever believes in him should not perish but have eternal life.

John 6:47 – Truly, truly, I say to you, he who believes has eternal life.

Romans 6:22 – But now that you have been set free from sin and have become slaves of God, the return you get is sanctification and its end, eternal life.

Jude 1:21 – keep yourselves in the love of God; wait for the mercy of our Lord Jesus Christ unto eternal life.

Amen.

In the sixth century AD, Mar Babai wrote the Teshbokhta or (Hymn of Praise) explaining the theology of the Assyrian Church. He Writes:

The Theology of the Church of the East has been stated briefly and clearly in the following “Hymn of Praise (TESHBOKHTA)”  Composed by Mar Babai the Great in the sixth century A.D.,  a noted theologian of the Church

One is Christ the Son of God,

Worshiped by all in two natures;

In His Godhead begotten of the Father,

Without beginning before all time;

In His humanity born of Mary,

In the fullness of time, in a body united;

Neither His Godhead is of the nature of the mother,

Nor His humanity of the nature of the Father;

The natures are preserved in their Qnumas*,

In one person of one Sonship.

And as the Godhead is three substances in one nature,

Likewise the Sonship of the Son is in two natures, one person.

So the Holy Church has taught.

Distancing the Christians away from the term “House of War” is a Humanitarian Mission

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By H.B. Mar Meelis Zaia, A.M.
Metropolitan of the Assyrian Church of the East
Archdiocese of Australia, New Zealand and Lebanon

A lot of ink has been spilled over our good land in the past, and still does today over the issue of addressing the presence of the Oriental Christians in their home land. As such, a less gloomy dream of tomorrow for Christians has become an even more difficult matter.

As a result of the relentless indulgence savoured by the terrorist’s in the bombing and mass murder of innocent spiritual devotees at the Church of Our Lady of Salvation, our people worldwide declared their condemnation of the abhorrent ritual and its corollary of accusing and killing Christians as “infidels”. They further deprecated the practice of hoarding this acrimony in private circles that shattered the society’s fraternal values and Iraqis’ national unity.

The ritual of slaughtering Christians as reprobation for being “infidels” is a clear and flagrant truth in the modus operandi of the terrorists persecuting our people. We have witnessed how the terrorists endorse the killing of Christians as “sacred duty” and a legitimate religious expression, delighting in the hideous mass murders at the Church of Our Lady of Salvation.

Discussions on eradicating terrorism through the application of security band-aids and a show of force, coiled temporarily around the churches and in Christian areas, seems incomplete unless fraternity ignorance is exposed and the “infidel-killing” ideologies disposed of. Security forces can reduce the level of terrorism around the churches and community centers, but the task of eradicating the incubators of terrorism can not be isolated and accomplished through military and security solutions alone

As individuals, confronting society’s inferior level of harmony and shattered national unity is every Iraqi citizen’s responsibility. Official force alone is not enough to face the arsenal of the “infidel-killing” ideology. The captivation of the “infidel” mania does not spawn overnight but is preceded early by various stages of nurturing intellectual fallacies and prejudices. Without instilling corrective values against them such as tolerance, brotherhood and coexistence in a multi- cultured society, we cannot reap the fruits of peace even if the banner of security protection is raised and imposed.

Community educational processes must exist for those more impressionable individuals deprived of coexistence awareness. When we nurture and build a peaceful individual and community frame of reference, society as a whole, will be prepared to take the required initiatives to confront, challenge and defy the deadly desecrating ideas that have devoured even the innocence of children. Given that the disguise of terrorism is religious, without the involvement of religious institutions, eradication efforts will be deemed unsuccessful. Religious leaders can play a crucial role in thwarting the proposals of instigators of hostility by pre-emptive purification of religious misconceptions and by bringing about the values of dialogue and religious tolerance. The religious treatment to this “trend” would be to strip the religious facade from the terrorists, who build their glory on sectarian hatred, and prevent diluting the religious values by these mercenaries of “infidel-killing” ideology.

The combat style of the killing violence is the offspring of verbal violence which was unleashed in private circles in a holy framework. This urged listeners for militancy, extremism and religiously justified the blood shedding of all that fell under the label “other”, whether Christian or Muslim.

Distancing and shielding of Christians or other persons from the term “House of War” is, first and foremost, the mission of the religious and humanitarian groups to save them from the fire of “infidel-killing” perpetrators, who find religious fulfilments in the killing of the different “other” the only way to divine satisfaction. The killings in the Church of Our Lady of Salvation were based on hatred and religious classification of Christians as “infidels” more than the defence principle of “detention of Muslim women in Coptic monasteries,” as claimed. The concealing motive of the perpetrators has been exposed in this murderous act that in their rational, the slaughter was a short cut for drawing closer to God.

What we want from each individual Muslim, everywhere, is to realize that the attack on Christians is an attack on himself, as it is a reflection on Islam. We did not forget, nor will we deny the consolations extended by the Muslims that were with us in the events of Our Lady of Salvation. But our security and peace does not depend and should not be limited to a serving of solace only. What transpired in the Church of Our Lady of Salvation was not an extreme act of terrorism. It was the ritual of ‘infidel-killing’ for those on the inside, and a blatant threat of deportation for those on the outside.

This matter is far greater than consolation of broken hearts and the issuance of denouncement letters and condemnations.

Addressing the above concerns requires the abolition of hatred and the dismantling of the talisman of extremisms to revive the ever lasting peace from its permanent setbacks. Iraq needs to stand accountable against those who glorify hatred and inspire extreme views in order to uncover deceiving practices. To guarantee the nation’s triumph, the government must storm into the sources and incubators of terrorism and flood the streams of ignorance of the “other” through educational and intellectual enlightenment and not by military force alone.

Hidden among the shelves of the libraries, worldwide, is the story of our ancestors’ faith, the greatness of our Christian history and, our greatest pride, the apostolic heritage of the Church of the East, also known as the Church of Kokheh. As a reflection of its spiritual and intellectual richness and enlightenment to its readers, the Assyrian Church of the East in Sydney issues its magazine; The Church of Beth Kokheh echoing the faithful message of the Church of the East.

From Kokheh, we went to all mankind.

The Existence of God

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By the Late Lector Dennis Mirza

Introduction

Atheists cannot argue that God does not exist, because they cannot demonstrate the non-existence of God. Instead, they take a more Agnostic view, and can argue that unless they see God, there is no proof for His existence. The famous Russian astronaut Yuri Gagaran orbited the Earth in 1961. Upon his return one of the first statements he made was that he searched for God and never found Him. I would ask him, “Have you searched around Pluto and perhaps other Galaxies? Maybe God is there!” If you have to physically see God to be convinced and believe His existence, then you cannot confidently state that “God does not exist” just because you haven’t seen Him.    

We are constantly challenged by Agnostics and other sceptics to prove that God exists.

There are several reasons as to why many people refuse to believe in God. The most obvious is they have doubts due to not physically seeing Him. People in general don’t like to be in submission and obedient to anyone. Most people deny His existence because of the conviction of the pleasure of sin in their lives; Some claim that there is a “power out there” but deny to call Him “God”; and yet there are others who claim to believe in God, but they live as though He does not exist. How can you be sure whether or not there is a God? The answer can be given in three parts: Firstly, all people have an inner sense of God; secondly, we believe the evidence that is found in the Scriptures; and thirdly, that is evidence that points out from Creation.

Due to the advancement of science and technology over recent decades, man has made it a principle for himself to believe in something only when it is proven by sight and/or feeling. For this reason faith in God is diminishing.

As the world grows further away from faith in God, it is becoming difficult for a vast majority of people from many nations to believe in something that they cannot see, touch, and feel. The Bible claims that all people have a sense that God exists but it’s because of wickedness and the desire for sin there are those who claim, “There is no God”.

Romans 1:18-20

The wrath of God is being revealed from heaven against all the godlessness and wickedness of men who suppress the truth by their wickedness, since what may be known about God is plain to them, because God has made it plain to them. For since the creation of the world God’s invisible qualities—his eternal power and divine nature—have been clearly seen, being understood from what has been made, so that men are without excuse.

Psalm 10:4

In his pride the wicked does not seek him; in all his thoughts there is no room for God.

Psalm 14:1

The fool in says in his heart, “There is no God.”

Anyone who genuinely searches for God does find Him. They acknowledge His existence through various ways. Some find Him through calamities, sickness and suffering; others through wealth and materialism; some through poverty and turmoil; some through academic interests; and some through their cultural and traditional values. God is not restricted to only one or two sources. His ways and methods are invisible and mysterious. It is certain that if anyone seeks His existence earnestly, they will find Him.    

1. The Evidence from Moral and Conscience

Man is born with an inner belief of a Supreme Being. Every person admits the existence of a “Being” with supernatural intelligence and powers that supersede our knowledge and ability. Even the Agnostic and Sceptic call their god “mother-earth” or “mother-nature”. It is sad to hear at times Christians also use these ludicrous terminologies. Is it because they are ashamed of God? Or maybe they do not want any confrontation and ill-feeling in the ‘political correctness’ and ‘discriminatory laws’ that we have today? It is important therefore to grow in the knowledge of God through the studying of the Scriptures so that we, as Christians will always be prepared to give the right answers, “…Always be prepared to give an answer to everyone who asks you to give the reason for the hope that you have. But do this with gentleness and respect.” (1 Peter 3:15)    

      

Romans 2:14-15

Indeed, when Gentiles, who do not have the law, do by nature things required by the law, they are a law for themselves, even though they do not have the law, since they show that the requirements of the law are written on their hearts, their consciences also bearing witness, and their thoughts now accusing, now even defending them.

“Compelling evidence that points to the existence of God is our moral experience. Morality is an essential part of our human fabric. The very fact that humans believe in a high and just moral standard is conclusive due to the existence of God. It is because of the existence of God that humans experience moral conviction. No human is possible without subscribing to moral values. Everyday we observe politicians, doctors, lawyers, psychologists, judges, police, humanitarians, and citizens of all nations arguing for justice, fairness, equality, tolerance, honesty, responsibility, accountability, civil rights, human rights, women’s rights etc. We believe that it is right to treat all people with equal right. We condemn racism, rape, violence, child abuse, war, corruption, murder, treason, betrayal, abortion and other behaviour as evil and wrong. The reality of our moral commitment is unavoidable: we live in a moral universe.”1

If our conscience that is given to us by God did not direct us to know and understand the difference between good and bad, right and wrong, then humanity would have been subject to chaos resulting in a world no different to that of animals, where only the strong and fit would survive.

Paul in Athens amongst many Philosophers:

Acts 17:23

For as I walked around and looked carefully at your objects of worship, I even found an altar with this inscription: TO AN UNKNOWN GOD. Now what you worship as something unknown I am going to proclaim to you.

Conscience told the Athenians that there was a God even though they did not know Him personally. Sceptics who claim that their conscience does not tell them about God are people who have suppressed and silenced their conscience by their disbelief only for the reasons of selfish gratification. Many people who sternly deny the existence of God are afraid to face the responsibility of being accountable to Him after death.

Romans 1:18-19

The wrath of God is being revealed from heaven against all the godlessness and wickedness of men who suppress the truth by their wickedness, since what may be known about God is plain to them, because God has made it plain to them.

“To look up into the skies and observe the universe and claim that there is No God because we cannot see Him, is as ridiculous as seeing a passenger airline fly over us and saying it is pilotless because we cannot see the pilot”. 2

2. The Evidence from Scripture 

The evidence that God exists is found throughout the Bible.

Psalm 19:1

The heavens declare the glory of God; the skies proclaim the work of his hands.

The beauty and glory of creation; the heavens; and all that we can see points to a “Creator” – God.

Romans 1:20

For since the creation of the world God’s invisible qualities—His eternal power and divine nature—have been clearly seen, being understood from what has been made, so that men are without excuse.

Creation even teaches us about the sovereignty and eternal power of God,

Job 26:7

He spreads out the northern skies over empty space; he suspends the earth over nothing.

The Earth “Hangs” upon nothing.

Scholars claim that the Old Testament book of Job was written approximately 1500 BC. The main point that is made in this verse is that some 1500 years BC we were told that God “HANGS” the Earth on Nothing! The Earth is hanging out in empty space and is not placed on any foundation. While Believers were informed by their God that the Earth was hanging out there in the empty universe, modern day sceptic Scientists never knew of this fact until some 450 years ago. They believed that the Earth was flat and had its foundations and somehow everything else like the sun, stars, moon, and planets revolved around it.

Job 38:4-5

Where were you when I laid the earth’s foundations? Tell me, if you understand.

Who marked off its dimensions? Surely you know. Who stretched a measuring line across it?   

‘Measuring line’ across the Earth?

The Earth’s Northern and Southern hemisphere’s are separated by The Equator. In approximately 1500 BC, the Bible informs us of this separation and calls it, “measuring line”. It is set at zero degrees exactly across the centre of the Earth’s circumference dividing it into equal parts. One of its main purposes is that seasons are set by it. Whatever season it is in the Northern hemisphere, the opposite season is in the Southern hemisphere. It creates order for seasons. It also does serve for other purposes. Could this “measuring line” – The Equator, perfectly situated upon the centre of the Earth at zero degrees Longitude have come as a result of the “Big Bang Theory?” Could the revolving of accumulated particles of dust and debris in the outer space that’s in a state of imperfection, come ever to a formation of a Planet and function perfectly in its design and order even if the process ran a course of a Quadrillion (1015) years? Can any perfection in whatsoever form exist as a result at any imperfection? A young child will even tell you, “Only in Cartoons!”

More on this point is written in point 3 – “The Evidence from Cosmology”.

Isaiah 40:22

He sits enthroned above the circle of the earth.

The book of Isaiah was written around 750 BC. Isaiah records that the Earth is a globe. The word ‘circle’ in this verse means ‘globular’ not ‘a flat circle’ as some have commented to be.

It is recorded that the Greek philosopher Aristotle (384-322 BC) argued in his writings that the Earth was spherical, because of the circular shadow it cast on the Moon during a lunar eclipse.

In approximately 1500AD after sailing around the globe, Christopher Columbus discovered the Earth was round. Isaiah was no mathematician, nor a philosopher and certainly no sailor, but he wrote some 2750 years ago that God is seated and enthroned upon His global creation, Earth.

There are numerous verses and passages we can look at throughout the Bible to prove the existence of God. The person who accepts the Scriptures will readily acknowledge the existence of God. Paul does state that “All Scripture is inspired by God and it is useful for teaching, rebuking, correcting and training in righteousness, so that the man of God can be thoroughly equipped for every good work” (2 Timothy 3:16). However, people will not accept the Bible as today the authentic word of God. The Sceptic of this century demands evidence of the existence of God from other sources other than the Bible.

3. The Evidence from Cosmology

The Cosmological argument is the study of the existence and function of the universe. Everything that we see has a cause and a point of existence. We see the world and study the universe. It must have come from somewhere. Somebody or something must have been the cause for it to come into existence at a point in time. We look at everything the eye can see and know that there is a Designer who formed it. Cotton jumpers do not come into existence as a result of a cyclone that whirls through a cotton farm. We look at our watch and know that at one point in time someone sat down and carefully studied and planned to create a watch. Do the Sceptics believe that by placing some metal fragments in a jar then shaking the jar for billions of years will create a watch perfect in shape and size which works in harmony in accordance to the rotation of the Earth, Moon and Universe that rotate around the Sun? Can ever the Sceptic believe in such a Theory? What is the Mathematical probability of such a thing to come into existence? Impossible is the answer! We can only witness such things in cartoons. Nothing can be created from disorder, but everything created comes from an orderly Designer.

The Apostle Paul speaking to the Greek philosophers of his day argued that the existence of the universe provided good and sufficient reason to trust in the existence of God:

Acts 17:24, 25, 28

The God who made the world and everything in it is the Lord of heaven and earth and does not live in temples built by hands. And he is not served by human hands, as if he needed anything, because he himself gives all men life and breath and everything else. For in him we live and move and have our being. As some of your own poets have said, ‘We are his offspring.’

18th Century French writer and philosopher Voltaire quoted, “You see many stars at night in the sky but find them not when the sun rises; can you say that there are no stars in the heaven of day? So, O man! because you behold not God in the days of your ignorance, say not that there is no God.”

The universe is a remarkable evidence of a Creator. Its very existence points out to the reality of an omnipotent God. King David understood this truth when he wrote 19:1, “The heavens declare the glory of God; the skies proclaim the work of his hands.”

The perfect creation of the universe and its design points to the evidence of an intelligent purpose. Through its design, beauty, complexity, harmony and order, Man is able to discover God and reside in the universe enjoying its benefits. “A watch not only exists but it has a designer who created it for a specific purpose. A watch was not designed for mosquitoes to live in it. It was designed by a keen intelligent mind for the purpose of accurately telling the time”.3

Voltaire also supports the existence of God by the design of the watch, “I shall always be convinced that a watch-maker, and a universe proves a God.”

An examination of the universe and the things that it comprises both large and small shows that each is designed by an intelligent mind for a specific purpose. Albert Einstein quoted, “The mathematical precision of the universe reveals the mathematical mind of God.”

Astrophysicists declare that our Planet is incredibly unique in its position, function and existence.

➢ It is located at the right distance from the sun for human life to exist. If it were any closer it would be too hot, if further away, it would be too cold.

➢ Its tilt at 23.5 degrees provides gravity. If the tilt were more or less, then there would be no gravity.

➢ It rotates on its axis once every 24 hours = One Day.

➢ 365 times in one Year

➢ And once around the Sun = One Year.

➢ The rotation provides Day/Night and Seasons created for Man’s purposes.

➢ Consists of many elements, minerals and other resources for Man’s sustenance.

➢ Its design and operations work all together in harmony and order.

All this harmony and order could never have resulted into existence by ‘chance’ or a ‘big-bang’. That’s why they call it the “big bang theory” because a theory is not factual.

One of the greatest minds of Science, if not the greatest scientist, Sir Isaac Newton declared, “When I look at the solar system, I see the Earth at the right distance from the Sun to receive the proper amount of heat and light. This did not happen by chance.”

After returning from his flight around the Moon with Apollo 8, Astronaut Frank Borman was questioned by a reporter. The reporter pointed out that the Soviet cosmonaut who recently returned from space flight said that he did not see God or Angels on his flight. “Did you see God?” questioned the reporter. To his question, Frank Borman gave a brilliant response, “No, I did not see God either, but I saw His Evidence.” Brilliant Answer!

Conclusion

The only sensible answer to the explanation of our existence and the existence of the world and universe is the existence of an intelligent Being Who created it and Whom we call God.

In this modern day world, Atheism somehow seems to be “cool”. Atheism only leads to confusion and despair as it never provides solid and sound answers built on fact and truth. It only leads to an imbalanced life without answers. Ultimately, the belief in God and in particular in Christianity is not a confusing philosophy. It is the most simplistic of beliefs. It requires faith to believe and acceptance of the truths of the Scriptures. This is certainly not blind faith, but faith that is built upon evidence, logic, and truth.

God Bless

_________________________

References:

1. Christianity for Sceptics (Steve Kumar) page 24.

2. Christianity for Sceptics (Steve Kumar)

3. Christianity for Sceptics (Steve Kumar)

اختلاف مفهوم الكريستولوجي بين الكنائس

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اختلاف مفهوم الكريستولوجي بين الكنائس

القس هرمز جرجيس

منذ أكثر من ألفي سنة ونحن نتأمل ونشرح ونفسر ونجادل لكي نوضح صورة المسيح المتجلية في تاريخ الكنيسة وفي مجامعها لنقر ونعترف له ونؤمن به إلها كاملا وإنسانا كاملا في شخص واحد هو المسيح الكامل ملك الملوك ورب الارباب واحد احد لا يتجزأ.

فالمسيح ليس مجرد شخصية زمنية او شخصية من أساطير الماضي، فهو لايزال هنا بيننا بقيامته المجيدة، هو حاضر بيننا، كما كان مع الرسل آنذاك فهو معنا ايضا. ايماننا به يجعل حضوره حقيقي ومحاورته حقيقية ايضا. في كل عصر المسيح هو نفسه لا يتغير، فهو ليس كما كان في نظر اليهود ( ماشيحا) انسان مثالي فقط وعد به الانبياء ليخلص الشعب اليهودي، وتحقق الوعد ولكنهم لم يؤمنوا به.

لا تختلف نظرة البعض في هذا الزمن عن نظرة اليهود فهم لا يرون في المسيح الا مجرد انسان مثالي في موقفه من الله ولا سيما في موقفه من البشر وفي نضاله من اجل العدالة وفي حبه اللامحدود للناس جميعا. كيف يمكننا القاء نظرة شاملة حول مكانة المسيح في حياتنا المسيحية وقراءة لاهوته وناسوته؟ اننا من خلال جولة في الكتب المقدسة وفي الرؤى المعاصرة عن المسيح، سنتأهل لادراك وفهم الاقنوم الثاني في الوهيته الكاملة وناسوته الكامل.

نقرأ في العهد الجديد ان المسيح هو الالف والياء، أي البداية والنهاية. له معرفة كاملة عن الله الاب فيكون بذلك هو الله، من راني فقد راى الآب. وبدأ الرسل رسالتهم بإسم هذا الرجل العظيم الذي صلبه اليهود وبإسمه أقاموا الموتى وأجروا الشفاءات. وباسمه نلنا الخلاص من ادران الخطيئة منذ أدم وحواء. ولبسنا ثوب الطهارة في المعمودية المقدسة. ثم اقامنا معه.

لكن لا يمكننا الفصل بين ادوار الاقانيم الثلاثة فما فعله المسيح الاقنوم الثاني لا يقلل من دور الله الاب ومن عمله ومكانته الاقنوم الاول، إذ ان العمل هو عمل روحي واحد صادر من الله الاب في تدبيره الخلاصي، والابن في الفداء وكذلك الروح القدس ودوره في استكمال الخلاص والقداسة. وهكذا نرى حصيلة العمل النهائي هو الخلاص، فدور الاقنوم الثاني هو التجسد والفداء اي ان الاله الكامل يصبح انسانا كاملا يتحقق فيه عمل إلهي. ثم أن المسيح تجسد ليؤكد حقيقة حضور الله في تاريخ البشر.

إن الاناجيل المقدسة تنقل لنا بصفاء ايمان الرسل وايمان الكنيسة الاولى الذي كان عبارة عن شهادة حية وتجسيد حي لاحداث ومعلومات وتنبؤات وألقاب اصبحت ذات قيمة كبيرة في حياة الرسل والكنيسة الاولى بعد حدث القيامة وتبينت هوية المسيح الحقيقية كالمتجلي، المخلص، الرب الازلي، ملك الملوك، رب الارباب ورب الجنود وابن داود وابن الله وابن الانسان والحمل والمعلم ،..الخ. وهذه القاب تعني الله نفسه كما تعني المسيح نفسه.

إن دخول الله حياة وتاريخ البشرية واضح خلال العهدين، ويوضح ذلك العهد الجديد جليا باضافته أسم “عمانوئيل” على لسان الملاك المبشر. وبذلك يكتمل مجرى الاحداث نحو الخلاص أو بعبارة اخرى يكتمل تاريخ الخلاص اذ اننا لا يمكننا فصل الخلاص عن التاريخ البشري حتى لا نشوه فهمنا للتدبير الخلاصي وننزع منه القدرة على تغيير التاريخ. ليس سهلا ادراك التعبير “ابن الله” وفي نفس الوقت يعبر هذا الاصطلاح عن “يسوع الناصري” نفسه، ذلك الذي ولد وعاش في اسرائيل في زمن تاريخي بين 7 ق.م و 30 ب.م، لا بل يمر بحياة عجيبة مختلفة لأنه يتألم ويُصلب ويُقبر في زمن بيلاطس البنطيّ. وهذه علامات تبين لنا ان الله دخل وتدخل في تاريخ البشرية حقيقة بشكل التجسد واتخاذه جسدا بشريا مثلنا ويندمج في هموم البشر ويوجهها في الوقت نفسه نحوه لأنه الطريق والحق والحياة، وبامكانه خلاص كل البشر.

وقد عمل الرسل جاهدين لبيان هذه الحقيقة والايمان بها. اي ان ايمانهم لم يخلق لهم “يسوع” بل أن يسوع نفسه أسس الايمان واسس الكنيسة التي جاهرت بهذا الايمان وبقيت أمينة لمؤسسها. فهنا يسوع يتقدم الكنيسة ويسمو عليها. ويكون اذن مسيح الايمان هو نفسه مسيح التاريخ الذي قام من بين الاموات وادرك الرسل هذه الحقيقة، وأكدوا عليها لتصبح منطلقا لكرازتهم الرسولية. إن الفهم اللاهوتي لهذه الحقيقة صار مرتكزا للمسيحية كما ورد في رسالة بولس الرسول الى اهل قورنثية 1 قور(15: 3- 8، 11)، 1 قور ( 15: 14). دافع التلاميذ بقوة عن الايمان بالقيامة لا بل استشهدوا من اجله.

كانت كرازة الرسل تدور حول حياة المسيح وموته وقيامته لأجل خلاصنا. تحول اليوم الثالث ليصبح يوما جديدا في تاريخ اسرائيل بل تاريخ البشرية، يوم انطلاق لاهوت المسيح الذي حدد تعليم الكنيسة المقدسة الرسولية، في شرح حدث الفصح، واعلان مسيرة الخلاص عمل الاقانيم الثلاثة المشترك، وهو ان الرب الاله له المجد في الارض والسماء أرسل أبنه الوحيد حيث تألم ومات ثم قام ربا وأفاض من روحه على بني كرازته. هذا الكلام هو ما ندعوه تعليما لاهوتيا، لان الخلاص تحقق من خلاله.

هذا التعليم العميق يعبر عن سر المسيح، عن سر شخصه، وهو يشكل اجابة على اسئلة كثيرة، مثل كيف يكون يسوع المسيح ربّا والها في نفس الوقت؟ هل هو إله حقا، كيف انبثق من الاب؟ كيف تم الاتحاد بين اللاهوت والناسوت؟ كتب يوحنا ان الكلمة صار بشرا وحل بيننا، ولكنه قبل ذلك يؤكد ان الكلمة كان في البدء لا بل يقول ” وكان الكلمة الله” اي انه منذ الازل، والازلية هو موضوع الخلاف فيما يخص الجسد التي اتخذه الكلمة في التجسد، فهل من الممكن ان يكون هذا الالهي الازلي السرمدي انسانا حقا؟ نعرج للتأمل في هذا الى بعض ما اختبره الانسان عبر التاريخ بعد ما رأى البعض عدم معقولية أزلية الجسد وانه لا يليق مقارنته بأزلية الرب الاله.

الغنوصية: انكر الغنوصيون تجسد يسوع المسيح، اذ يستحيل ان ياخذ الله جسدا لان الجسد شر وخطية. ولديهم أن المسيح روح اخذت شكل معين اشبه بشبح اوخيال. وحينها قام ايريناوس وطرطليانوس بالاجابة على هذه البدعة او الهرطقة:

إيريناوس 140- 202 م: احد لاهوتيي القرن الثاني الميلادي، أكد معتمدا على الكتاب المقدس على مبدأ الوحدة. ويقول ان الله واحد هو نفسه خالق الكون وابو الكلمة. ويرى ان تاريخ الخلاص يثبت وجودهم منذ الازل ويرى في المسيح خلاصة ومراجعة التدبير الالهي. وأكد على وحدة شخصية المسيح رافضا ان يكون هناك خلاص لمن يتنكر اتخاذ ابن الله جسدا حقيقيا كجسدنا وظهوره في التاريخ انسانا كاملا.

طرطليانوس 155- 225: يركز على شرح الوحدة مبينا ان الولادة لا تنال من وحدانية الاب فكتب مثله الشهير حول الشمس والشعاع الذي بدوره يكون متحدا به ولكن متميزا عنه اي ان ابن الله هو من جوهر وطبيعة الله فهو في آن واحد يماثله ويتميز عنه، أي أنه اله بسبب وحدة الجوهر.

آريوس 280-336: ادعى بأن الابن لا يمكن أن يكون ” أزليا ومولودا من الاب” في آن واحد. فيصرح بأن الابن هو مخلوق ولم يكن له وجود مع الاب، ولا يتساوى مع الاب في جوهره، وخاضع للتغير، فليس هو الها حصرا.

مجمع نيقية 325: حرم آباء المجمع الـ ( 318) بدعة آريوس ووضعوا قانونا هو أساس إيمان كل مسيحي عرف بالقانون النيقاوي، والى هذا اليوم يتلوه ابناء الكنيسة بصورة مستمرة في القداس الالهي وفي طقوس كنسية أخرى. ينص بأن الابن الكلمة مولود من الاب قبل كل الدهور… إله حق من إله حق … ابن ( ولد ) طبيعة أبيه ( متساوي الاب في الجوهر)، وهذه التصريحات العقائدية استهدفت اريوس وارائه الباطلة.

أثناسيوس 295- 373: دافع عن الايمان القويم، واشتهر بمقولته :” كل ماهو للاب هو للابن، ماعدا لقب الاب.

مجمعا (أفسس 431 م) و( وخلقيدونية 451 م).

أبوليناريوس من اللاذقية (381م): وكان من المدافعين عن مجمع نقية، غير انه تاثر بالفكر الاريوسي تدريجيا فتصور الكلمة المساوي للاب في الجوهر متحدا بطبيعة بشرية غير كاملة، وادانت عدة مجامع احدهما في روما (377 م) ومجمع الاسكندرية (378 م) وأنطاكية (379 م) ثم تمت ادانته في المجمع المسكوني الثاني في القسطنطينية ( 381 م).

نسطوريوس ( 428 – 431 م): دافع القديس الواعظ بتعاليم المدرسة الانطاكية، عن أن للمسيح طبيعتين متحدتين بإرتضاء لا يمكن الفصل بينها، فاعتبر خصومه (كيرلس الاسكندري) أنها هرطقة لانه فهمها على ان الاتحاد حصل وتلاشت الطبيعة الانسانية وذابت فيها، لكن نسطوريوس استخدم صفة التمييز للتعرف على الطبائع المتحدة مع بعضها.

أوطيخا (448م): راهب من اتباع كنيسة الاسكندرية وتعصب لآراء كيرلس قائلا:” اذا كان في المسيح طبيعتين قبل الاتحاد، فما عاد يوجد، بعد الاتحاد، الا طبيعة واحدة”. واحدة هي طبيعة الله الكلمة المتجسد”. فعقد مجمع خلقيدونية (8 تشرين الاول 451 م) للنظر في هذه التعاليم فجاء تعليم المجمع عن العقيدة مايلي:” إننا نعلم أن المسيح، ابن الله الوحيد هو رب في طبيعتين دون امتزاج ولا تغيير ودون انقسام ولا تفريق ودون ان يلغي هذا الاتحاد تمايز الطبيعتين، مع بقاء خصائص كل منهما على حالها”.

ربما كان فهم الاصطلاحات بشريا لذلك اختلفت التعابير بما قاله نسطوريوس عن صيغ أخرى وردت الا ان مجمع خلقيدونية ميز بين الطبيعة من جهة والشخص والاقنوم من جهة أخرى.

تخلى المجمع عن كيرلس وتعليمه واعتمد على صيغة البابا لاون “في الطبيعتين”. فأحدثت قراراته انقساما في الكنيسة الى مونوفيزية في الشرق وكنيسة الغرب. ورغم محاولات الكنيسة لعقد مجامع مسكونية لتوحيد الكنائس الرسولية، الا انه لم يتفق على أن الاختلاف كان في الالفاظ ولم يكن هناك داع لان يصبح سببا للحرم والعزل والقطيعة. ومن هذه المجامع:

1- المجمع القسطنطيني الثاني 553م.

2- المجمع القسطنطيني الثالث 681 م.

3- مجمع فلورنسا فيراري 1438- 1445م.

4- روما، الارمن 1439.

5- روما، السريان 1441.

6- روما، الاقباط 1441.

7- سقوط قسطنطينية 1453م.

مرحلة الكنائس الكاثوليكية الجديدة:

1- السربان الكاثوليك 1774م.

2- الكلدان الكاثوليك 1830م:

3- الاقباط الكاثوليك 1895م.

4- الاحباش الكاثوليك 1930م.

نتيجة لذلك بدأ الاقتراب بين الكنائس على هذه الاسس ليبدأ عهد الابتعاد عن الخلافات اللاهوتية ومن المبادرات في هذا المجال:

1- في 27/10/1971 صدور بيان مشترك بيت بابا روما بولس السادس وبطريرك أنطاكيا وسائر المشرق للسريان البطريرك يعقوب الثالث.

2- في 10/03/1973 صدور بيان مشترك بين بابا روما بولس السادس والبابا شنودة الثالث بطريرك الاسكندرية والكرازة المرقسية.

3- في 23/06/1984 صدور بيان مشترك جددت فيه كنيستا السريان الارثوذكس بشخص البطريرك زكا عيواص وكنيسة روما بشخص البابا يوحنا بولص الثاني بيان سلفيهما.

4- في 11//11/1994 صدور بيان بين البابا يوحنا بولس الثاني ومار دنخا الرابع جاثليق بطريرك كنيسة المشرق الاشورية.

ومن الجدير بالذكر ان هذا هو البيان المشترك الاول بينهما. لقد عاشت كنيسة المشرق مستقلة وخاصة بعد مجمع أفسس 431 م. وكان لها تعليمها اللاهوتي الخاص المائل الى المدرسة الانطاكية واشهر مدارسها هي اورهي ونصيبين، وكان ابتعاد كنيسة المشرق والكنائس الاخرى عن بعضها البعض بسبب تلك الخلافات اللاهوتية التي امتدت لاجيال طويلة، والحقيقة كانت نتيجة سوء فهم وجهات نظر البعض للبعض الآخر. وربما استخدام كل فريق لاسس فلسفية مستقاة من مختلف المدارس الفلسفية كانت سببا آخر في هذا الابتعاد اضافة الى اسباب اخرى قد تكون بعضها سياسية لكون كل كنيسة نشأت في مكان ودول خضعت لسيطرة امبراطورية معادية لامبراطورية اخرى.

ان البيان المشترك المذكور الذي عدّاه رئيسي الكنيستين خطوة نحو عودة الشركة الكاملة بين الكنيستين، أزال سوء الفهم الذي دام ستة عشر قرنا: ” … ربنا يسوع هو اذا إله حق وإنسان حق، كامل في لاهوته وكامل في ناسوته، مساو للاب في الجوهر. وقد اتحد لاهوته بناسوته في شخص واحد، بغير اختلاط او تغير، وبغير انقسام أو انفصال. احتفظ في نفسه بالطبيعتين الإلهية والإنسانية على اختلافهما، بكل خواصهما وامكانياتهما وعملهما. لكن ليس بإنشاء “واحدة وأخرى” لكن باتحاد اللاهوت بالناسوت في نفس شخص ابن الله الواحد الفريد وربنا يسوع المسيح، الذي هو هدف العبادة الوحيد.

فليس المسيح اذا “انسانا عاديا” تبناه الله ليقيم فيه ويلهمه، كما هو شأن الابرار والانبياء. بل الله نفسه، الكلمة المولود من الاب قبل جميع الدهوربحسب لاهوته، ولد في الازمنة الاخيرة من امّ دون أب بحسب ناسوته. إن الناسوت الذي ولدته القديسة مريم العذراء هو دائما لابن الله نفسه. لاجل هذا تدعو كنيسة المشرق الآشورية في صلواتها العذراء مريم ” أم المسيح إلهنا ومخلصنا”. وفي ضوء نفس هذا الايمان فإن تراث الكاثوليك يدعون العذراء مريم ” والدة الإله” وأيضا ” والدة المسيح”. وإن كل منا يدرك صحة ومشروعية هذه التعبيرات لنفس الايمان، وكلانا يحترم ما تفضله كل كنيسة في حياتها الليتورجية وتقواها”.

المصادر:

  • الاب يوسف حبي، كنيسة المشرق، ج 1، ، بغداد 1989.
  • الاباء الاوائل، الاب لويس ساكو.
  • سير و قصص الشهداء و القديسين (قاموس آباء الكنيسة وقديسيها)، الكنيسة القبطية.
  • اللجنة الدولية للحوار اللاهوتى بين الكنيسة الكاثوليكية والكنائس الأرثوذكسية الشرقية، الانبا بيشوي.
  • التعليم الكريستولوجى لكنيسة المشرق الأشورية ما الخطأ فى هذا التعليم وكيف تطور، للأنبا بيشوى.
  • تطوّر الفكر اللاهوتي في كنيسة المشرق، أدور هرمز ججو النوفلي.
  • تاريخ الكنيسة الشرقية، الاب البير ابونا.
  • مقالات مختارة الكريستولوجية، كلية بابل للفلسفة واللاهوت.
  • تاريخ الكنيسة الشرقية والغربية، الاب منصور المخلصي.

من مات على الصليب، الانسان أم الاله؟

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من مات على الصليب، الانسان أم الاله؟

القس هرمز جرجيس

لعل عنوان المقال يحمل مغزى في حياة كل مؤمن، فهو تساؤل يطرح نفسه في مرحلة من المراحل، وهنا نحاول لملمة الخبرة المسيحانية من كم هائل من المعلومات التي سنلخص جوهرها لما يمنحنا معنى يكون هو الجواب الذي نستند اليه في حياتنا الايمانية.

الاراء اجمالا على طرفي نقيض، احدها يقوم باستبعاد الالوهية من شخص يسوع المسيح الكامل (أي الاله الكامل والإنسان الكامل) ويتخذ من إنسانيته رمزا للبشرية ومحررا عادلا للحرية والمساواة بين البشر (كما هي فكرة النبي في العهد القديم)، ويقوم الطرف الاخر على رؤية أن يسوع المسيح شخص ورمز تاريخي دخل الى تاريخ البشرية كسابقيه بمجئ عجائبي وعظمة الهية ويحاول هذا التركيز على لاهوته فقط!

لكن الكنيسة وعبر التاريخ تأملت وتفكرت في تلك الاراء والاتجاهات وقامت بتحليل معتقدات الآباء وعقد رعاتها ومعلميها المجامع لاجل مناقشة شأن الايمان لأجل حفظ النظام وسلامة العقيدة لتتبعه كل الكنائس الرسولية. ولقد سبق واعقب هذه المجامع تحولات في العقائد التي كانت تتبناها كل كنيسة بطريقتها ولتصبح بعضها مذهبا تستند اليه في شرح العلاقة القوية بين الاله والانسان في شخص المسيح. وإن لم تكن الكنائس قد اتفقت في زمن الاختلاف وخاصة في موضوع الكرستولوجي فان دراسة هذا الموضوع أو شخص المسيح أو مسيحانية المسيح اليوم أصبحت تنادي أن تلك الاختلافات في الرؤى هي عامل غنى وأفكار عميقة مليئة بروحية ولاهوت مسيحاني عظيم.

درس آباء الكنيسة وطرحوا افكارهم التي بنوها على معطيات الكتاب المقدس للكشف عن وجه يسوع البشري والتعرف على هويته التاريخية وعن طريقها الوصول الى شخصيته الالهية. وتبين هذا منذ الجماعة المسيحية الاولى التي آمنت بالمسيح يسوع ربا والها يقودها الروح القدس ومختبرة سر المسيح الحقيقي. وكلمة الله في الانجيل المقدس هي الكلمة المتجسد متمم تدبير الخلاص وهذا كشف الهي لذاته فحسب ما يؤكده يوحنا :” وكان الكلمة الله”. وهكذا يسترسل الانجيليون ابتداء مع مريم القديسة ام المسيح الذي ولد منها، ويعطينا حقائق نتعرف من خلالها على يسوع المسيح وشخصه وناسوته فيدعوه ابن الانسان، المعلم السيد الابن الراعي الصالح آدم الثاني بالاضافة الى انه ضياء مجد الله وابن الله والكائن في صورة الله ابن العلي القدوس البار هكذا فان علاقته فريدة بالله الآب.

يرد في انجيل يوحنا ما يلي:” فأمسكوا يسوع. فخرج حاملا صليبه الى المكان الذي يقال له مكان الجمجمة، ويقال له بالعبرية جلجثة. فصلبوه فيه، وصلبوا معه آخرين، كل منهما في جهة، وبينهما يسوع” (يوحنا 19: 17 -18).

الايتان غنيتان بمعنى عميق كون مكان الصلب ” بينهما” أي في المركز هو مكان الشرف. ويوحنا يلفت انتباهنا الى شأن اعظم حينما يقول” يسوع الناصري ملك اليهود” (يوحنا 19: 19). نعم ان يوحنا يرى في يسوع لا فقط ملك اليهود بل ملك البشرية برمتها، فلم تكن الكتابة على اللوح بلغة واحدة بل يقول يوحنا: “وكانت الكتابة بالعبرية واللاتينية واليونانية” (يو 19: 20). وهذه اللغات كانت منتشرة في ذلك الزمان، العبرية لغة الكتاب المقدس “كلمة الله” واللاتينية لغة السلطة الرومانية أما اليونانية فهي لغة الثقافة في ذلك الوقت.

رؤساء الكهنة اعتبروها اهانة لهم، الذي رأى نفسه مهانا في شخص يسوع ( من ملك الى مصلوب)، أحتجوا لكن لاقوا جوابا من بيلاطس:” ما كتب قد كتب”. 19: 22. هذا الكلام هو نبوي وحقيقي واعلان لملوكية المسيح التي تنبأ بها بيلاطس في الاية 15 من الفصل 19: “هو ذا الرجل؟”. وفي تلك تلك الكتابة نقرأ الجواب لسؤال بيلاطس:” أ أنت ملك اليهود؟” يوحنا 18: 33، هذه هي الحقيقة العميقة التي تبين لنا الملوكية المشيحانية للكلمة المتجسد.

أعلن نثنائيل الذي جاء الى يسوع مع فيلبس وقال:” رابي، أنت ابن الله، أنت ملك إسرائيل”. (يوحنا 1: 49). فيسوع هو المسيح نفسه الذي بشر به الملاك مريم العذراء:” سيكون عظيما وابن العلي يدعى، ويوليه الرب الاله عرش ابيه داود، ويملك على بيت إسرائيل الى ابد الدهور، ولن يكون لملكه نهاية”. (لوقا 1: 31- 42). وقد يتبين ان هناك تعارض خارق بين كلام الملاك ونهاية حياة الرب؟ الا ان الصليب الظافر هو جزء من الملك، ولكن يعود الى الآب فهو والآب واحد وهكذا كما يؤكد الانجيلي يوحنا:” هكذا احب الله العالم حتى بذل ابنه الوحيد، لكي لا يهلك كل من يؤمن به، بل تكون له الحياة الابدية” (يو 3: 16). وبهذه المحبة اكتشفنا قدرة الله اللامتناهية التي بوسعها أن تنتزع الحياة من الموت، ذلك أن ملوكيته هي التي تخلّص.

هذه الكلمات وغيرها في العهد الجديد كانت نبعا لآبائنا في الايمان ومنهم مار نسطوريس ومار نرساي، ففي نظرة القديس مار نرساي الى المسيح، هي نظرة دفاعية ونتجت عنها كرستولوجية دفاعية قوية، ليجيب عن كل من رأى امتزاج وذوبان بشرية المسيح داخل لاهوته. ويؤكد القديس تمام الطبيعة الالهية والبشرية في المسيح في واحدة من جواهر تآليفه (ترتيلة بريخ حنانا دبطيبوثيه – مبارك الحنّان بنعمته)، هذه الترتيلة تتضمن لاهوت كنيسة المشرق اذا قام القديس بتلخيص فكره اللاهوتي المتوزع في الميامر الرائعة التي ألفها وفي مؤلفاته البقية. ما زلنا نرتلها في كنائسنا في موسم الميلاد رغم انها برأيي تصلح ان ترتل كل يوم على مدار السنة فهي بمثابة قانون إيمان كنيستنا المقدسة.

ويرى القديس مار نرساي تمام الطبيعة الالهية والبشرية في المسيح. لذا فان بشرية المسيح هي الرابط الجامع بين الخالق والمخلوق، فمن رفض طبيعة المسيح البشرية الانسانية رفض وأزال طريق الخلاص. ثم يرى ثانيا: أن الطبيعة تساوي الاقنوم حينما يتم القصد منها الشخص الفرد. وثالثا: وحدة الطبيعتين. بمعنى الاقامة حسب فكر القديس مار تيودوروس المصيصي. واخيرا: الارادة الواحدة. لا تتضمّن طبيعة المسيح محدودا، بل هو جاء الى المحدود. حلّ في المحدود بإرادته، فافتقد الجميع.

بهذا مار نرساي يحافظ على كمال الطبيعة الالهية والبشرية الانسانية مع التمييز بين الكلمة ويسوع الانسان. مشددا على وحدتهما. إنها وحدة لا يتأثر فيها الكلمة بالبشري، بل ان البشري يشارك مجد اللاهوت ويكشف عنه. إنها وحدة لا يتخلى فيها الكلمة عن شخص يسوع. فالكلمة لا يتركه حتى في ساعة موته بل يلبث معه في حالة القيامة. انه الصورة الحقيقية التي عبرها يعرف البشر والملائكة ويحبون ويعبدون ويسجدون اللاهوت المتسامي.

علمنا من مار نرساي ان الانسان المأخوذ فدى الجنس البشري بموته على الصليب. الموت هنا هو العمل الخلاصي بكل عظمته أي دور الكلمة والانسان في عمل الفداء. من خلال كل الصلوات والتضرعات الطقسية وخاصة في رتبتي القداس الالهي ( الانافورات) لقديسينا العظيمين مار تيودوروس ومار نسطوريس، تبين لنا التعبير عن التجسد بلفظة (لبس) أي لبس من جنسنا كل ما يحتاج اليه من اجل عمل الخلاص في سلسلة من التدابير: 1- كان انسانا. 2- لبس الضعف. 3- خضع للشريعة. 4- استعد للحرب ضد الشيطان، فانتصر عليه وعلى الموت. 5- تمجد، وقام في حياة جديدة. 6- صعد الى السماء الى مقام الله. ويمكن القول ان حياة المسيح عبارة عن ثلاث مراحل؛ الاولى: الحبل والميلاد الى المعمودية. والثانية: البرية، وتصل بنا الى الموت على الصليب. وثالثا: القيامة والصعود والتمجيد.

هكذا يعبر نرساي عن المسيح بوضوح انه المخلص لطبيعتنا البشرية، لبس الكائن الازلي طبيعتنا أي بشريتنا ليحرر بها جنسنا كله. نزل من السماء متجسدا في احشاء مريم ليقيم ادم من سقطته. وانتصر على الموت بموته، وصعد بشريتنا المائتة الى الوقار مع عظمته.

وخلاصة القول اين نحن من السؤال اليوم، انه مطروح امامنا نحن المائتين. فمن هو على الصليب بالنسبة الينا الانسان أم الاله؟ ان استنتاج كل واحد منا حول هذا الموضوع، ينبع من اسس ايماننا ومقدار الخبرات الروحية التي نعيشها في حياتنا وبقدر ما نتأصل في كلمات الرسل والقديسين وعيشها مع المسيح على الصليب.

المصادر:

التراث السرياني، نرساي المعلم، الاب. الفغالي، دار المشرق، بيروت، 1996.

محطات في سر المسيح الها وانسانا، الاب شلحت اليسوعي، دار المشرق، بيروت، 2006

سلسلة ابحاث كتابية 8، لوقا – الاعمال، دونالد يوئيل، بيبليا للنشر، بغداد، 2006.

سلسلة أبحاث كتابية 12، من اجل ايمان جاد، بقلم الكاردنال كارلو مارتيني، بيبليا للنشر، بغداد، 2006.

الانسان في ضوء المسيح، فيكتور شلحت، دار المشرق، بيروت، 1999.

الاعلان المسيحاني المشترك بين الكنيسة الكاثوليكية وكنيسة المشرق الآشورية

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الاعلان المسيحاني المشترك بين الكنيسة الكاثوليكية وكنيسة المشرق الآشورية

يتقدم قداسة البابا مار يوحنا بولس الثاني، أسقف روما وبابا الكنيسة الكاثوليكية وقداسة مار دنخا الرابع، الجاثاليق – البطريرك لكنيسة المشرق الآشورية بالشكر لله الذي حثــَّهم على هذا اللقاء الأخوي الجديد.

إن كلاهما يعتبر هذا اللقاء خطوة أساسية على الطريق نحو استرداد الشركة الكاملة بين كنيستيهما. ويستطيعان حقاً، من الآن فصاعدًا أن يناديا معا أمام العالم بإيمانهما المشترك بسر التجسد.

نحن نعترف، كورثة وحماة للإيمان الذي تلقيناه من الرسل كما تمت صياغته من قِبل آبائنا المشتركين في القانون النيقاوي، برب واحد يسوع المسيح، ابن الله الوحيد، المولود من الآب قبل كل الدهور، والذي نزل في ملء الزمان من السماء وصار إنساناً من أجل خلاصنا. كلمة الله، الشخص الثاني في الثالوث القدوس، تجسد بقدرة الروح القدس بإتخاذه جسدًا من مريم العذراء بُعِثَت فيه روح عاقلة، أتحد معها بلا إنحلال منذ لحظة تكونه.

لذا فإن ربنا يسوع المسيح هو إله حق وإنسان حق، تام في الوهته وتام في ناسوته، متساوٍ في الجوهر مع الآب ومتساوٍ في الجوهر معنا بكل الأشياء ما عدا الخطيئة. ألوهته وناسوته متحدان بشخص واحد، دون اختلاط أو تغيير، دون انقسام، او انفصال. فبه تم الحفاظ على اختلاف طبيعتيَ، الألوهة، والناسوت، بكل خصائصهما، قدراتهما وعملهما.

ولكن بعيدًا عن تشكيل ( واحدٍ وآخر )، فالألوهة والناسوت متحدان في شخص ابن الله الرب يسوع المسيح الفريد الذي لا يتغيّر، والذي هو محط تقديس وحداني.

لذا فالمسيح ليس ” إنسانًا عاديًا “ تبناه الله ليقيم فيه ويلهمه، كما هو الحال في الصالحين والأنبياء. لكنه الله الكلمة الذي لا يتغيّر، المولود من أبيه قبل كل العالم بلا بداية بحسب ألوهته، ولد من أم بلا أب في آخر الزمان بحسب ناسوته. إن الناسوت الذي ولدته العذراء مريم كان أبدًا ناسوت ابن الله نفسه. ولهذا السبب تتوجه كنيسة المشرق الآشورية بصلاة مريم العذراء على انها ” والدة المسيح إلهنا ومخلصنا “. في ضوء نفس الإيمان هذا يتوجه التقليد الكاثوليكي إلى مريم العذراء على أنها ” والدة الله “ وكذلك ” والدة المسيح “. اننا نعترف كلانا بشرعية وصحة هذين التعبيرين لنفس الإيمان، ونحترم كلانا تفضيل كل كنيسة لتعبير على الآخر في حياتها الليتورجية وعبادتها.

هذا هو الإيمان الأوحد الذي نعترف به بسر المسيح. لقد ادى جدل الماضي إلى الحرومات Anathemas ، التي وقعت على الأشخاص والصيغ. إن روح الرب تسمح لنا بأن نفهم بشكل أفضل اليوم بأن الإنقسامات التي جاءت على هذا النحو كانت غلى حدٍ كبير بسبب سوء التفاهم.

أيّاً كان إختلافنا المسيحاني، فنحن نختبر أنفسنا متحدين اليوم في الاعتراف بنفس الإيمان بإبن الله الذي صار إنسانًا بحيث نكون أبناء الله بنعمته. نأمل من الآن فصاعدًا أن نشهد معًا لهذا الإيمان بالواحد الذي هو الطريق، والحق، والحياة، منادين به بطرق مناسبة إلى مَن يعاصرنا بحيث يؤمن العالم بإنجيل الخلاص.

إن سر التجسد الذي نشترك في الإعتراف به ليس حقيقة مُجرّدة مُنعزلة. انه يُشير الى ابن الله الذي أُرسِل ليُخلصنا.

يكتمل تدبير الخلاص، الذي يعود مصدره إلى سر شركة الثالوث القدوس – الآب والابن والروح القدس – من خلال المشاركة في هذه الشركة، بالنعمة، ضمن الكنيسة الواحدة المُقدّسة الجامعة الرسولية التي هي شعب الله، جسد المسيح وهيكل الروح.

يصبح المؤمنون أعضاء في هذا الجسد من خلال سر العماد المقدس، الذي يولدون ثانيةً من خلاله، بالماء وبعمل الروح القدس، مخلوقات جديدة. يثبتون بخاتم الروح القدس الذي يمنح سر المسوح المقدس، إن شركتهم مع الله ومع انفسهم تتحقق كاملةً بالاحتفال بتقدمة المسيح الفريدة في سر القربان المُقدس. تُعاد هذه الشركة للخطأة الأعضاء في الكنيسة عندما يتصالحون مع الله ومع بعضهم البعض من خلال سر الغفران. ويؤكد سر سيامة الكهنوت في الخلافة الرسولية صدق الإيمان، والأسرار والشركة في كل كنيسة محلّية.

ينجم عن العيش في هذا الإيمان وهذه الأسرار، ان البعض من الكنائس الكاثوليكية والبعض من الكنائش الآشورية يمكنها أن تعترف الواحدة بالأخرى على أنها كنائس شقيقة. تفترض الشركة مُسبقًا، حتى تكون كاملة وكُليّة، الاجماع فيما يتعلق بمضمون الإيمان، الأسرار ودستور الكنيسة. بما أن هذا الإجماع الذي نهدف إليه لم يتم التوصل إليه بعد، فلا يمكننا لسوء الحظ أن نحتفل معًا بالقربان المُقدس الذي هو علامة الشركة الكنائسيّة التي تمت استعادتها كاملة.

ومع ذلك، فإن الشركة الروحية العميقة في الإيمان والثقة المُتبادلة الموجودة بين كنائسنا تخولنا من الآن فصاعدًا أن نقوم بالشهادة معًا لرسالة الإنجيل وبالتعاون في حالات رعوية معينة، بما فيها نواحي التعليم بشكل خاص وإيجاد كهنة مُستقبليين.

نعاهد انفسنا ونحن نشكر الله الذي جعلنا نكتشف من جديد ما يوَحّدنا في الإيمان والأسرار، على ان نقوم بكل ما يمكن القيام به لإزالة عقبات الماضي التي ما زالت تمنعنا من الحصول على الشركة الكاملة بين كنائسنا، بحيث نستطيع أن نستجيب بشكل افضل لدعوة الرب من أجل الوحدة التي هي ملكه، وحدة يتعيّن التعبير عنها بشكل مرئي، للتغلب على هذه العقبات. نؤسس الآن لجنة مُختلطة للحوار اللاهوتي بين الكنيسة الكاثوليكية وكنيسة المشرق الآشورية.

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كنيسة القديس بطرس

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11 \ تشرين الثاني \ 1994

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