A Brief Overview

A few Christian denominations can claim the antiquity of the Syriac Orthodox Church of Antioch, whose foundation can be traced back to the very dawn of Christianity. It justifiably prides itself as being one of the earliest established apostolic churches, if not the oldest. It was in Antioch, after all, that the followers of Jesus were called Christians as we are told in the New Testament. "The disciples were first called Christians in Antioch." (Acts 11:26)

The Church of Antioch is the second established church in Christendom after Jerusalem. The prominence of its Apostolic see is very well documented. In his Chronicon (I, 2), the church historian Eusebius of Caesarea tells us that St. Peter the Apostle established a bishopric in Antioch and became its first bishop. St. Peter was succeeded by Evodius. In another historical work, Historia Ecclesiastica, Eusebius tells us that Ignatius the Illuminator, "a name of note to most men, [was] the second after Peter to the bishopric of Antioch" (III, 36).

In the mid of the 5th century, the Bishop of Antioch, and his counterparts in Alexandria, Byzantium and Rome, would be called Patriarchs. Since 1293, the patriarchs of Antioch adopted the name Ignatius, after the Illuminator. The See of Antioch continues to flourish with His Holiness Patriarch Ignatius Zakka I, being the 122nd in the line of legitimate patriarchs.

The patriarchate was forced to move from Antioch in ca. A.D. 518, after a period of turbulent history, to various locations in the Near East until it settled in Deir az-Za'faran monastery in Mardin, Turkey, during the 13th century. After another period of heinous violence during and after World War I, which took the lives of a quarter million faithful, the patriarchate was transferred to Homs, Syria, in 1933, and later to Damascus in 1957.

The Syriac Orthodox Church is quite unique for many reasons. Firstly, it presents a form of Christianity which is Semitic in nature with a culture not far from the one Christ himself experienced. Secondly, it employs in its liturgy the Syriac language, an Aramaic dialect akin to the Aramaic spoken by Christ and the Apostles. Thirdly, its liturgy is one of the most ancient since it has been handed from one generation to another. Fourthly, and most importantly, it demonstrates the unity of the body of Christ by the multiethnic nature of its faithful: A visit to your local Syriac Orthodox Church in Europe or the Americas would demonstrate, for example, the blend of Near Eastern and Indian cultures in the motifs and vestments of clergy. The Syriac Orthodox faithful come primarily from Middle Eastern countries and the Indian state of Kerala, with many communities in the Diaspora.

The Syriac Orthodox Church has been a member of the World Council of Churches since 1960, and is one of the founding members of the Middle East Council of Churches. The Church takes part in ecumenical and theological dialogues with other churches. As a result of these dialogues, the Church has issued two joint declarations with the Roman Catholic Church and another with the Eastern Orthodox churches.

The Service Book of the Holy Divine Liturgy