DOCSLIB.ORG

Kristian Girling This Book, Originally a Phd Thesis in Theology Submitted To

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Kristian Girling This Book, Originally a Phd Thesis in Theology Submitted To book reviews 371 Kristian Girling The Chaldean Catholic Church. Modern History, Ecclesiology and Church-State Rela- tions (Abingdon-New York: Routledge, 2018), pp. xiv + 244; £ 105 (£ 35.99 e-book); isbn 978-1-138-04005-2 (hbk), 978-1-315-17543-0 (ebk). This book, originally a PhD thesis in Theology submitted to the Department of Theology, Heythrop College, University of London (2015), is a study of the Chaldean Church in Iraq between the years 2003 (the fall of Saddam Hussein) and 2013, a most critical period characterized by political instability, waves of (anti-Christian) violence and emigration. The Chaldean Church, one of the so- called Uniate or Eastern Catholic Churches is an offspring of the (Nestorian) Assyrian Church of the East – in this sense a truly representative of Asian Chris- tianity – and today the most important Christian community of the country. After a necessary introduction on the nomenclature used to describe the Christians of Iraq (Nestorians, East-Syriac, Easterners, Chaldeans), the book begins with an historical introduction on the complicated beginnings of the Chaldean Church (15th–18th cent.), taking into account the relevant scholarly literature. The most interesting pages are where Girling speculates on the rea- sons why some East-Syriacs left the Church of the East and turned to Rome (pp. 34ff.). It is however difficult to imagine, as Girling holds it, that the Triden- tine Catholic vision really played a role here. I am not also convinced that a presumed Chaldean Arabness was an important factor. Arabic was a language unknown to many Chaldeans, who in the isolated areas where they were set- tled continued to use Syriac and Sureth as much as their Nestorian neighbours. Their Arabization is only a later development and should not be projected back to earlier periods. The emergence of the modern Chaldean Church, the successor of the abort- ed attempts of the previous period, are discussed in chapter two, with some emphasis on the formation of a Chaldean identity against the Latinization promoted by “Rome”. Chapter three deals with the history of the Iraqi Chal- deans after the First World War, largely a “developing genre in scholarship”, as rightly emphasized by Girling (p. 67). He especially refers to the absence of studies on Patriarch Emmanuel ii Thomas, who played a key role in the inser- tion of the Chaldean Church into the post-war Iraqi society and the transfer of the patriarchal headquarters (by Joseph Ghanima) to Baghdad, which gave the Chaldean Church a certain visibility on the national level, especially by the creation of the Jesuit al-Hikma University, which contributed to the cre- ation of a Chaldean elite. Other important issues discussed in this chapter are the Chaldean involvement in Iraqi politics (relationship with the government after the overthrow of the monarchy, cooperation with the Communist party, © koninklijke brill nv, leiden, 2018 | doi 10.1163/25424246-00102022 <UN> 372 book reviews the Baath party, cooperation with the Kurds, etc.), with a good analysis of the dilemma of the Chaldean leadership to cooperate with the central leadership in order not to lose a certain working relationship, at the cost however of those Chaldeans living in Kurdish territory, cooperating or not with Kurdish revolu- tionary forces, but in all cases victims of the brutal Anfâl campaigns organized by Saddam Hussein. He downplays may-be a little bit how the neutrality or even support for the Saddam regime of patriarch Bidawid was not always met with approval by his own clergy. Chapters four and five, the central part of the book covering the period between 2003–13, are based on field work conducted in Iraq in 2013. Girling’s analysis of baptismal, marriage or diocesan records gives insight into how the delicate political situation (instability, violence, …) affected church life in sev- eral local communities. He gives a number of tables which show the increase or decline of Chaldeans in important centres such as Erbil, Zakho, Mosul, Baghdad, Basra, Kirkuk, etc., reflecting the migration movements from central Iraq to Kurdistan and/or abroad. This kind of research, rarely carried out with regard to the Christian communities of the Middle East, is much needed in order to assess what is really going on in the region. The short chapter six deals with the Chaldean community within Jordan, mainly of Iraqi origin. Girling’s book offers however much more than an historical overview of the Christians of Iraq, an analysis of the political situation or a sociological de- scription of the ecclesiastical situation today. Throughout the chapters, he also tries to understand what is essential to a Chaldean self-understanding or to their ecclesiological identity (which seems a better expression than the more theological term ecclesiology used in the title; cf. his explanation of the term pp. 136–37). Points to be mentioned here are the capacity of the Chaldean lead- ership to build up a relationship with the political centers of power (cf. pp. 191ff.), which gives the Church a certain visibility on the national level, in op- position to other minorities, such as the Turkmen or the Yazidis (cf. p. 222) and, we may add for the present day period, the Assyrians. I am however somewhat less convinced by Girlings’s attempt to link these modern political decisions to the developments in the First Abbasid (with Timothy i) or even the Sassanid Periods. A second point here is the relationship with the Roman see. Girling argues here that the ecclesiology of Vatican ii, emphasizing the uniqueness of the oriental Churches, contributed to developing a distinct oriental awareness among the Chaldeans. At least in the field of liturgy, it seems that rather the opposite is true. Latinizing liturgical reforms were introduced in the churches of Baghdad and some parishes of Mosul to the extent that at the beginning of the third millennium the Chaldean liturgy as celebrated in Baghdad was not too different from the Latin-rite celebrations (use of Arabic instead of Syriac international journal of asian christianity 1 (2018) 347-375 <UN>.
Load more

Recommended publications
  • The Holy See
    The Holy See ADDRESS OF THE HOLY FATHER TO HIS BEATITUDE NERSES BEDROS XIX PATRIARCH OF CILICIA OF THE ARMENIAN CATHOLIC CHURCH Monday 13 December 1999 Your Beatitude, Dear Bishops of the Armenian Catholic Church, Brothers and Sisters! 1. With heartfelt affection I welcome you to this nurturing city, sanctified by the blood of the Apostles Peter and Paul, the See of that Bishop who is himself built upon the rock which is the Church's foundation and whose mandate is to confirm his brethren in the faith. A special welcome in the holy kiss of brotherhood to you, venerable Brother Nerses Bedros XIX. A few days after your election as Patriarch of Cilicia for Armenian Catholics, after receiving ecclesiastical communion from me, you have come here as a joyful sign and expression of your communion and that of your Church with the Successor of Peter. This event celebrates the goodness of the Lord who has so loved us that he has granted us to share fully in the same faith. We have shown this gratitude in the highest and most solemn way given to Christians: by concelebrating the same Eucharist and exchanging the holy gifts of the Body and Blood of the Lord, our common hope. I am particularly grateful for your affectionate words to me. As you did in your first Pastoral Letter, in your address today you also cited the holy Armenian doctor Nerses the Gracious, whose name you have taken as you accept your new responsibility as father and head of the Armenian Catholic Church, together with the name of Peter which, in accordance with a beautiful and significant tradition of love for this Apostolic See, is taken by all Armenian Catholic Patriarchs.
    [Show full text]
  • Who Are Christians in the Middle East?
    Who Are Christians in the Middle East? Seven Churches, each bearing a great and ancient history with Patriarch, who chose as his patriarchal seat the monastery at unique liturgical traditions and culture, comprise the Catho- Bzommar, Lebanon. After a brief relocation to Constantinople, lic Church in the Middle East. Each of these Churches is in the Patriarch of Cilicia of Armenian Catholics returned his seat full communion with Rome, but six with an Eastern tradition to Bzommar, with his residence and offices in Beirut, Lebanon. are sui iuris, or self-governing, and have their own Patriarchs. The Chaldean Catholic Church has almost 500,000 mem- All these Churches are Arabic-speaking and immersed in Ar- bers, with about 60 percent residing in the Middle East. The abic culture. Chaldeans are historically concentrated in Iraq as they came The Maronite Catholic Church is the largest of the East- from the Assyrian Church of the East. In 1552, a group of As- ern Catholic Churches in the Middle East at around 3 million syrian bishops decided to seek union with Rome. Although members. It has a strong presence in Lebanon, with smaller Pope Julius III proclaimed Patriarch Simon VIII Patriarch “of communities in Syria, Jordan, Cyprus, and the Holy Land. the Chaldeans,” pro- and anti-Catholic parties struggled with- However, slightly over half its members have emigrated from in the Assyrian Church of the East until 1830, when another the Middle East to countries such as Argentina, Brazil, Aus- Chaldean Patriarch was appointed. The Patriarch of Babylon of tralia, Mexico, Canada, and the United States.
    [Show full text]
  • Dositheos Notaras, the Patriarch of Jerusalem (1669-1707), Confronts the Challenges of Modernity
    IN SEARCH OF A CONFESSIONAL IDENTITY: DOSITHEOS NOTARAS, THE PATRIARCH OF JERUSALEM (1669-1707), CONFRONTS THE CHALLENGES OF MODERNITY A DISSERTATION SUBMITTED TO THE FACULTY OF THE GRADUATE SCHOOL OF THE UNIVERSITY OF MINNESOTA BY Christopher George Rene IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF DOCTOR OF PHILOSOPHY Adviser Theofanis G. Stavrou SEPTEMBER 2020 © Christopher G Rene, September 2020 i Acknowledgements Without the steadfast support of my teachers, family and friends this dissertation would not have been possible, and I am pleased to have the opportunity to express my deep debt of gratitude and thank them all. I would like to thank the members of my dissertation committee, who together guided me through to the completion of this dissertation. My adviser Professor Theofanis G. Stavrou provided a resourceful outlet by helping me navigate through administrative channels and stay on course academically. Moreover, he fostered an inviting space for parrhesia with vigorous dialogue and intellectual tenacity on the ideas of identity, modernity, and the role of Patriarch Dositheos. It was in fact Professor Stavrou who many years ago at a Slavic conference broached the idea of an Orthodox Commonwealth that inspired other academics and myself to pursue the topic. Professor Carla Phillips impressed upon me the significance of daily life among the people of Europe during the early modern period (1450-1800). As Professor Phillips’ teaching assistant for a number of years, I witnessed lectures that animated the historical narrative and inspired students to question their own unique sense of historical continuity and discontinuities. Thank you, Professor Phillips, for such a pedagogical example.
    [Show full text]
  • The Chaldean Americans: Changing Conceptions of Ethnic Identity
    DOCUMENT RESUME ED 223 740 UD 022 551 , AUTHOR Sengstock, Mary C. TITLE The Chaldean Americans: Changing Conceptions of Ethnic Identity. First Edition. INSTITUTION Center for Migration Studies, Inc., Staten Island, N.Y. REPORT NO ISBN-0-913256-43-9 PUB DATE 82 NOTE // 184p.; Some research supported by_a Faculty , Grant-In-Aid from Wayne State University. Not available in paper copy due to institution's 'restrictions. AVAILABLE FROM Center for Migration Studies, Inc., 209Flagg Place, . Staten Island, NY 10304 ($9.95)., ,PUB TYPE llooks (010) EDRS PRI'CE MF01 Plus Postage. PC Not Available from EDRS. _DESCRIPTORS(' *Acculturation; *Adjustment (to Environment); Catholics; Church Role; *Cultural Influences; Ethnic Groups;'*Ethnicity; Family Striicture; Group Unity; *Immigrants; Nationalism; Political Influences; , Public Policy; Religious Cultural Groups; Small Businesses; Social Structure; *Socioeconomic Influences s IDENTIFIERS *Chaldean Americans; Iraqis ABSTRACT Chaldean Americans in\ Detroit, Michigan, a growing community of Roman Catholic immigrants from Iraq, are thefocus of this study. A description is given of theDetroit Chaldean community centers around three key institutions, namelythe church, the family, and the ethnic occupation or communityeconomic-enterprise, and of how these institutions have beenaffected by the migration experience and by contact with the new culture. An analysis ofthe social setting of migration-examines religious and economicdeterminants of migration to America, migration effects on the_Detroitcommunity, and Chaldeane relationships with other socialgroeps in Detroit. An exploration of Chaldeans' adaptation to their new settingconsiders' assimilation and acculturation pr cesses, changes insocial structure and values, creation of a balance etween old country patterns and new practices, and the developmentof an ethnic identity and a sense of nationalism.
    [Show full text]
  • The Figure of Joseph the Patriarch in the New Testament and the Early Church
    ABSTRACT “Much More Ours Than Yours”: The Figure of Joseph the Patriarch in the New Testament and the Early Church by John Lee Fortner This paper investigates the figure of Joseph the patriarch in early Christian interpretation, demonstrating the importance of such figures in articulating a Christian reading of the history of Israel, and the importance of this reading in the identity formation of early Christianity. The paper also illumines the debt of this Christian reading of Israel’s history to the work of Hellenistic Judaism. The figure of Joseph the patriarch is traced through early Christian interpretation, primarily from the Eastern Church tradition up to the 4th century C.E. The key methodological approach is an analysis of how the early church employed typological, allegorical, and moral exegesis in its construction of Joseph as a “Christian saint of the Old Testament.” A figure who, to borrow Justin Martyr’s phrase, became in the Christian identity “much more ours than yours.” “Much More Ours Than Yours”: The Figure of Joseph the Patriarch in the New Testament and the Early Church A Thesis Submitted to the Faculty of Miami University in partial fulfillment of the requirements for the degree of Master of Arts Department of History by John Lee Fortner Miami University Oxford, Ohio 2004 Advisor ________________________ Dr. Edwin Yamauchi Reader ________________________ Dr. Charlotte Goldy Reader _________________________ Dr. Wietse de Boer Table of Contents Introduction 1 Early Christian Hermeneutics 1 The Aura of Antiquity 6 Apologetics of Hellenistic Judaism 8 Scope and Purpose of Study 12 1. Joseph in the New Testament 13 Acts 7 14 Heb 11 15 2.
    [Show full text]
  • Respect Rights, Religious Freedom in Mideast, Maronite Patriarch Urges
    Respect rights, religious freedom in Mideast, Maronite patriarch urges NEW YORK – Unless Middle Eastern countries support religious freedom and respect human rights, the “Arab spring” movement will devolve into an “Arab winter,” said Maronite Patriarch Bechara Rai. Patriarch Rai said the “Arab spring” movement holds much promise, but its leaders must “adopt a separation between religion and state.” He said such a system exists in his native Lebanon and “respects all religions and all values of each religion.” “We wish to see freedom practiced in those countries. We wish to see the values of human rights and democracy implemented,” he told a news conference Oct. 20 at the New York headquarters of the Catholic Near East Welfare Association, a pontifical agency that supports the Catholic Church in the Middle East, North Africa, India and Eastern Europe. “It’s not easy to talk about democracy in the Western sense in countries that have a theocratic system. Christianity divides politics and religion, and we wish Islam and other religions to do the same,” Patriarch Rai said. Failure to do so will result in civil wars, such as the one in Iraq, he warned, and will lead to the rise of regimes “that are even more fundamentalist. This is something that will be to the detriment of everybody.” Patriarch Rai said conflicts between Israel and the Arab countries and between Israel and the Palestinians have had a negative impact on Christians. “The Arab-Israeli conflict is at the level of religion and culture. The conflict between the Palestinians and the Israelis is a conflict (about) a people whose sovereignty, whose land, was taken away, who were displaced and for 64 years have been promised by United Nations resolutions a right of return, but this has not happened,” he said.
    [Show full text]
  • Canonical Aspects of the Relationship Between the Patriarch and the Synod of Bishops in a Patriarchal Church
    CANONICAL ASPECTS OF THE RELATIONSHIP BETWEEN THE PATRIARCH AND THE SYNOD OF BISHOPS IN A PATRIARCHAL CHURCH by James SALAMY Research Seminar – DCA 6395 Prof. John HUELS Faculty of Canon Law Saint Paul University Ottawa 2018 © James Salamy_2018 2 TABLE OF CONTENTS 1 – A PERICHORESIS OF THE ONE AND THE MANY ........................................................1 1.1 – Practical Advantages .........................................................................................................1 1.2 – Definitions.........................................................................................................................1 1.2.1 – Patriarch ...................................................................................................................1 1.2.2 – Synod of Bishops .....................................................................................................8 2 – THE POWERS OF THE PATRIARCH AND THE SYNOD OF BISHOPS ..................12 2.1 – Intermediate Authority ....................................................................................................12 2.2 – In Relation to the Patriarchal Territory ...........................................................................15 2.2.1 – Inside the Patriarchal Territory ..............................................................................19 2.2.2 – Outside of the Patriarchal Territory .......................................................................27 3 – THE ALLOCATION OF POWER ......................................................................................32
    [Show full text]
  • Patriarch Sviatoslav
    UKRAINIAN GREEK CATHOLIC CHURCH STUDY MATERIAL FOR THE VISIT OF PATRIARCH SVIATOSLAV HEAD OF THE UKRAINIAN GREEK CATHOLIC CHURCH SEPTEMBER 2014 EPARCHIAL PASTORAL COUNCIL OF THE UKRAINIAN GREEK CATHOLIC CHURCH IN AUSTRALIA, NEW ZEALAND & OCEANIA. EPARCHIAL PASTORAL COUNCIL OF THE UKRAINIAN GREEK CATHOLIC CHURCH IN AUSTRALIA, NEW ZEALAND & OCEANIA. TABLE OF CONTENTS SECTION 1 – EASTERN CATHOLIC CHURCHES 3 - 11 SECTION 2 – THE SHEPHERDS AND TEACHERS OF OUR CHURCH 12 -16 POPE FRANCIS 17 - 20 PATRIARCH SVIATOSLAV SHEVCHUK 21 - 23 BISHOP PETER STASIUK, C.SS.R. 24 - 26 QUESTIONS & ANSWERS: EASTERN CATHOLIC CHURCHES 27 - 28 1 2 SECTION 1 – EASTERN CATHOLIC CHURCHES INTRODUCTION Jerusalem is the cradle of Christianity. From there the apostles and their successors received the command: “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 teaching them to obey everything I have commanded you. And remember, I am with you always, to the end of the ages” (Mt. 28:19). By the command of Christ, the Gospel was to be proclaimed to the entire world, embracing all nations. Rising above national, cultural, political, economic, social and all other man-made barriers and restrictions, “the Church of Jesus Christ is neither Latin, Greek, nor Slav, but Catholic; there is not and cannot be any difference between her children, no matter what they be otherwise, whether Latins, Greeks or Slavs, or any other nationality: all of them are equal around the table of the Holy See” (Pope Benedict XIV; see Vatican II, Eastern Catholic Churches, no.
    [Show full text]
  • Understanding the Eastern Christian Churches
    UNDERSTANDING THE EASTERN CHRISTIAN CHURCHES John M. Samaha SM Introducing the Question When you think of the Church, what image comes to mind? What image do you think the average Catholic forms when the Church is mentioned? Usually the image is that of a highly centralized, worldwide institution with headquarters in Rome. Or, of one's neighbourhood parish church. All in the West who share the heritage of European civilization tend to identify the Catholic Church with the Latin Rite (Roman Rite). Similarly, Eastern Orthodox and other Eastern Christians may think of the church of their own country of origin with its chief bishop and centre in the ancient capital city. Seldom do we think of the church as the Mystical Body of Christ, the Head united with his many, diverse groups of members comprising the People of God. Attitudes among Eastern Catholic and Orthodox peoples not only stem from their strong national feelings, but are also deeply rooted in their ecclesiastical history and religious thought. For while the one, holy, catholic, arid apostolic Church founded by Jesus Christ is unified, the Church certainly is not uniform in all aspects. Basic Understandings To understand clearly the situation it is important to establish basic understanding of some fundamental points. In the context of studying the Church, a rite refers to a local Church or specific tradition, not to ceremony or ritual. A particular Church means a style or way of living Christianity, a cultural mentality toward practicing the Gospel, a community of faith with a distinct, ancient tradition. 18 John M.
    [Show full text]
  • Echoes of the Orient: the Writings of William Quan
    ECHOES ORIENTof the VOLUME II The Writings of William Quan Judge In this second volume readers will we have a soul? Can it be lost? What find a wealth of theosophical teach­ happens to suicides? Is it possible to ings, history, and guidance. Nearly receive in dreams answers to ques­ half the book comprises articles from tions about right conduct? Should several magazines, as well as Judge’s psychic powers be developed? Are presentations at the 1893 World’s celibacy and vege tarianism necessary Parliament of Religions in Chicago, to lead a spiritual life? What evidence where he chaired the Theosophical is there for the existence of advanced Congress. The remaining sections humans or maha¯tmas? Why don’t include Hidden Hints in The Secret they make themselves better known? Doctrine; Questions from The Va¯han, How does one enter the spiritual path The Theosophical Forum, and The and “live the life” in a practical way? Path; Abridgement of Discussions; and How can one serve mankind? Faces of Friends. Judge’s responses to these and What is striking about Judge’s scores of other questions and problems writing is his exceptional ability to have timely relevance, providing help­ condense a powerful line of think­ ful insight into similar issues arising ing into simple language. If we may in today’s spiritual ferment. characterize the contents of Volume I as coming from the plane of “pure buddhi” or intuition — as H. P. Blav­ atsky once remarked of Judge’s Path magazine — much of the material in William Quan Judge (1851-1896) was this second volume, while covering a born in Dublin, Ireland, and emigrated broad philosophic territory, brings the with his family to America in 1864.
    [Show full text]
  • Patriarch Photius and Pope Nicholas I and the Council of 879 Clarence Gallagher SJ
    Patriarch Photius and Pope Nicholas I and the Council of 879 Clarence Gallagher SJ The Jurist: Studies in Church Law and Ministry, Volume 67, Number 1, 2007, pp. 72-88 (Article) Published by The Catholic University of America Press DOI: https://doi.org/10.1353/jur.2007.0029 For additional information about this article https://muse.jhu.edu/article/610258/summary [ This content has been declared free to read by the pubisher during the COVID-19 pandemic. ] The Jurist 67 (2007) 72-88 PATRIARCH PHOTIUS AND POPE NICHOLAS I AND THE COUNCIL OF 879 Clarence Gallagher, SJ* Some years ago research for a series of lectures I was invited to give led me to realize that there were two councils of Constantinople that seemed to have been forgotten by the Latin Church, and another council of Constantinople that has been forgotten by the Church of Constantino­ ple but remembered by the Latin Church. The two councils forgotten by the Latin Church are the Council in Trullo of 692, and the Council of Constantinople of 879-880. The council forgotten by the Church in Con­ stantinople, but included by the Latin Church in her collections of coun­ cils, was the council held in Constantinople in 869-870. The Oriental Institute in Rome organized a symposium to celebrate the thirteenth centenary of the Council in Trullo in 1992. This resulted in the publication of The Council in Trullo Revisited, which, together with a collection of studies by modem scholars, reissued Joannou’s edition of the Greek canons of Trullo, together with a revised edition of the Latin translation and a new English translation of the canons.1 However, much remains to be done concerning the council of 879-880.
    [Show full text]
  • Minority Rights Group International : Lebanon : Maronites
    Minority Rights Group International : Lebanon : Maronites World Directory of Minorities Middle East MRG Directory –> Lebanon –> Maronites Maronites Profile An estimated 860,000 Maronites are in Lebanon, home of the Maronite Church. Originally Aramaic speakers, today Maronites speak Arabic, but use Syriac as a liturgical language. Historical context The Maronite Church traces its origins to Mar Marun, a fourth century hermit. Byzantine persecution on doctrinal grounds and conflict between Muslim and Byzantine forces drove the Maronites from the Syrian plain to the safety of the Qadisha Gorge of northern Lebanon. The Maronite Church was the only Eastern Church to cooperate fully with the Latin Crusaders, seeking union with Rome in 1182. Union was formalized circa 1584, when a Maronite college was established in Rome, the result of increasing contact between the two churches in the intervening period. Rome recognized the Patriarch of the Maronite Church and the Patriarch recognized papal supremacy. The Maronites traditionally inhabited the northern reaches of Mount Lebanon and also the south, from Jezzine down to the present Israeli border, but began to spread into Druze areas, providing their services to Druze landlords in the Matn and Shuf. During the nineteenth century, they eclipsed the Druze economically and then politically, the middle years punctuated by major confrontations culminating in Druze massacres of Christians in 1860. Thereafter, France oversaw the protected status of Mount Lebanon (until 1943) in close consultation with the Maronite Patriarch, who remained a key determinant of political authority until the civil war in 1975. When it was clear that the demographic balance was changing in the early 1970s, the Maronite leadership opposed constitutional compromise and tried to preserve its effective hegemony over a pro-Western republic.
    [Show full text]