Qadishat blog

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Christians and Muslims both have a mandate to bring others to conversion - to accept the faith that each believes is the ultimate truth. From the start, therefore, there is a potential for conflict. I look to the example of St. Charles de Foucauld and the Martyrs of Tibhirine - one on one dialogue and a living example of God’s love - as holding the greatest hope for changing hearts and minds. Forced conversion always seems more like a grab for power to me. It has much less to do with religion, and far more to do with control and power. We Christians can reason with Muslims, and use the example of the Blessed Virgin Mary from both of our sacred texts, and also our common semitic origin, to prove our point, but as long as a people consider themselves to be oppressed, without the control and power they desire, we will have a “Muslim problem” of terrorism, just as we had a “Christian problem” of terrorism in Ireland.

It is complicated, but I also thank you for the link, and I pray especially for the Christians in the Muslim controlled regions of the world.
 
shlomo3amrooh said:
Many of you may or may not be aware that the heartland of Syriac Christianity was in an area in south Turkey called Tur Abdin (The Mountain of the Servants of God). Here, the ancient Syriac city of Nisibin still lives.

The Syriac Catholic population was literally whipped out during the genocide of the early 1910s perpetrated by the Ottoman Turkish Empire. What was once a thriving area with a few Eparchies completely vanished in a period of a few years.

To read more click below

qadishat.com/2013/10/syriac-catholics-land-rights-in-mardin.html
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I have some Turkish ancestry so I am always interested to read about the country and in particular Catholicism there, thank you for posting this - btw your blog is fascinating!
 
“Many people living in freedom from persecution, in countries without problems like ours, ask me what they can do for us, how they can help us in our situation. First of all, anyone who wants to do something for us should make an effort to live out his or her own faith in a more profound manner, embracing the life of faith in daily practice. For us the greatest gift is to know that our situation is helping others to live out their own faith with greater strength, joy, and fidelity.”

to read more click below:

qadishat.com/2013/10/in-order-to-be-able-to-speak-about-time.html
 
On the last episode ever of Sea Patrol there is a scene where Dutchy reveals a tattoo on his arm. It is the Syriac symbol Yah. This symbol is simply two Syriac Characters, Yod (ܝ) and Heh(ܗ). This symbol was used by the early Syriac Christians to abbreviate God’s name YHWH. It is often also used in combination with the Syriac word for Lord, Mar. To create the compound word MarYah (ܩܪܞ), or Lord God. What is interesting here is that a very similar Syriac word is also used in the Peshita. It sounds almost the same, except the Heh is replaced with an Alaph (ܐ) MarYa(ܡܪܝܐ).

to read more click below

qadishat.com/2013/10/sea-patrol-and-syriac.html
 
Firstly, there must be a distinction made between Syrians of the modern polity of Syria and the traditional Syrians. They are not the same thing. There are many traditional Syrians in Iraq, many in Lebanon and many in Jordan. But they do not live in the modern polity of Syria. (maybe I will blog in the future about the farce in the way the middle east was divided into nation-states, but it isn’t the goal of this post).

The Syrians are not Arab, they are Syrian!. The eventual establishment of the Syrian Arab Republic created confusion in the international community. This caused the **Syrian **Orthodox Church to use the term **Syriac **Orthodox Church to clearly distinguish itself from the Syrian Arab Republic.

To read more click below:

qadishat.com/2013/11/the-syriansyriac-ethnicity-with-its.html
 
The Patriarch then goes on to state that Monks should return to their monasteries from comfortable life and freedom in working at a parish with parishioners. The Patriarch’s demand here is of vital importance. Our Syriac traditions have developed in parallel to our Monasteries. The monastic life is the pulse of Syriac Christianity. Without this healthy pulse, Syriac Christianity dies. This slow death of Syriac Christianity amongst Syriac Churches in communion with Rome (Chaldean, Syriac Catholic and Maronite) is analogous with the walking away from our monastic traditions. I personally commend the Patriarch for this demand, and know, that if Chaldean monastic life resumes, then great fruits will be borne.

To read more click below:

qadishat.com/2013/11/monks-are-to-return-to-their-monastery.html
 
I would love to learn more since I am interested in joining the Monks.

Ross
 
We need badly the prayers and sacrifices of the monks. They are the heart of the Church. They are called to be in the monastery and they should stay there.
 
In a recent discussion with a Maronite friend of mine I was advised that the celebrant had said something in Syriac right before the prayers of the faithful. After a few questions, I realised that what the celebrant actually said in Syriac was the Epiclesis. The celebrant was Bishop Tarabay, the new Bishop for the Maronite Eparchy in Australia.

In the East we do not define the very moment that the Bread and Wine change into the Body and Blood of Christ. Rather, we still maintain the tradition of it being a Mystery. The Epiclesis is the high point of the Qurbono. That is not to say that the Epiclesis is more important than the Institution Narrative (or what is called in the West the consecration), but rather, it is the point of completion for the whole process of consecration. The Epiclesis is the high point because it finishes off the consecration. The Epiclesis in the Syriac Traditions (depending on the Anaphora) is usually worded like this:

click below to read more:
qadishat.com/2013/11/bishop-tarabay-and-syriac.html
 
Brother, I just wanted to say that I totally love and appreciate your constant and consistent devotion and promotion of the Syriac Traditions in the Catholic Church.

Abundant blessings,
Marduk
 
mardukm said:
Brother, I just wanted to say that I totally love and appreciate your constant and consistent devotion and promotion of the Syriac Traditions in the Catholic Church.

Abundant blessings,
Marduk
Click to expand...
Thank you very much brother!

PS: I sent you a private message a couple of days ago. Did you get it?
 
shlomo3amrooh,

Thanks for the article.

Yah is one of the most beautiful symbols in Christianity. I particularly like this version, which includes a cross in it:

(Please Note: This uploaded content is no longer available.)

God bless,

Rony
 
As I have stated previously, in the Syriac-East, we do not have a specific time when the bread changes to the body of Christ. As such many Syriac Anaphoras may, at first, seem quite challenging to the Latin Soul. Especially when taking into consideration the post-protestant-revolt theology of the bread and wine changing into the body of Christ at a specific time and using specific words.

The Anaphora of Pope Sixtus, Anaphora of Mor Dionysius and The Anaphora of Peter III (Sharar) all have the essential elements of a traditional Anaphora. These elements include: the Preface prayers to the father, an Institution narrative and an Epiclesis. What is, however different is the fact that the Institution narrative is in the third person and does not contain the words this is my body or this is my blood.

To read more click below:

qadishat.com/2013/11/anaphoras-without-explicit-words-of.html
 
Ditto to Zekariya.

I hope you also drew in Benedict’s thoughts on Addai and Mara for all the adamant naysayers.
 
The three Anaphorae (Eucharistic Prayers) in the Syriac Catholic Missal of 1978 include (in printed order):

  1. *]The Anaphora of the 12 Apostles (St Mor Luke the Evangelist)
    *]The Anaphora of the 12 Apostles
    *]The Anaphora of Mor Eustathius Bishop of Antioch

    The Third Anaphora - Mor Eustathius Bishop of Antioch
    According to the notes, the third Anaphora is simply taken from the 1922 Missal. This 1922 Missal included Latinisations, where the words of Institution for each Anaphora was in the Roman formula.

    The First Anaphora - 12 Apostles (St Mor Luke the Evangelist)
    The first Anaphora was previously published in the 1922 Missal by Ignatius Ephrem II Rahmani, however the version in the 1978 Missal is different. The version in the 1978 missal has been adapted from Anaphorae Syriacae by Fr Alfons Raes published in Rome in 1940. This publication contains the version of this Anaphora as it appears in the 10th century. However, it is not all good news. Some parts of the Anaphora have been modified (for the worse), the most notable is the removal of the petitions after the Epiclesis (from the third to the sixth petition).

    To read more click below:
    qadishat.com/2013/11/the-three-anaphoras-in-syriac-catholic.html
 
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