東方亞述教會
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神聖使徒大公敘利亞東方教會（The Holy Apostolic Catholic Assyrian Church of the East）（敘利亞文： ܥܕܬܐ ܩܕܝܫܬܐ ܘܫܠܝܚܝܬܐ ܩܬܘܠܝܩܝ ܕܡܕܢܚܐ ܕܐܬܘܪ̈ܝܐ）根據宗主教丁克哈四世的說法，這個基督教教會可以上溯到塞琉西亞-泰西封座堂，據說是由使徒多馬和馬理以及亞戴所建立起來的，明示在亞戴的教訓之中。這派教會有時被稱之為「聶斯脫里派的教會」。 它有時候稱自己為亞述正統教會，並且有時也錯誤地被認為是東方正統派的組織。 稱它為「正統」的用法不被發現於教會的禮文書中，亦不是在任何一封官方書信，但是後期和混淆不清的用法稱它是屬於東正教以及東方正統教會。 一些非中文的文字因为尚未翻譯而被隐藏，歡迎參與翻譯。
The term "correct faith" or "correct doctrine"在敘利亞 is not to be found in any nomenclature of the body either. 在敘利亞文 transliterated that would be "trisa subHa"。在印度，it is known as the 敘利亞迦勒底教會. In the 西方 it is often known as the 聶斯脫里派的教會 although the Church of the East takes issues with the term and regards it as pejorative. 教宗若望保祿二世 proclaimed it as the “受難者的教會” with reference to the important place that persecution has in the history of the church and the honor accorded to famous martyrs. The church declares that no other church has suffered as many martyrdoms as 敘利亞東方教會。[來源請求]  亞述教會是原始的基督教會，曾經在巴底亞、伊拉克東部以及伊朗。它在中世紀時地理性的延伸到印度和中國：在西安發現了紀念碑，中國唐代首都(長安)，在中文和敘利亞文中描述了在7世紀 及8世紀教會的活動，過半個千禧年之後，一位中國僧侶(巴·掃馬)從北京往巴黎和羅馬去尋求與蒙古結盟來防備馬木留克。早在於1498年葡萄牙到達印度之前，它就提供了「敘利亞東部」主教到聖多馬派的教會。宗主教提摩太一世 (727–823)寫到了在西藏大規模的基督徒社團。 敘利亞的神學創立者是塔爾索的狄奧多和摩普綏的狄奧多，在安提阿教導。亞述教會規範的基督論是由偉大的巴拜(Babai the Great) (551–628)寫的，而且是清楚地不同於二元論的指控對聶斯脫里教導的：他最重要的基督論著作，是顯著地被稱為'結合之書'(Book of the Union)，並且在巴拜教導兩個qnome (本質)是未混合的，但是永久地聯合在一個位格(parsopa) (人性)的基督。 一些非中文的文字因为尚未翻譯而被隐藏，歡迎參與翻譯。
[编辑] 早期歷史更詳細的說明，參見東方教會在亞洲的歷史 [编辑] 鞏固教會Christian communities existed in the regions of 亞述，巴比倫尼亞，以及波斯 as early as the 二世紀. A 公會議 is known to have been held at 塞琉西亞-泰西封 about 325 to deal with jurisdictional conflicts among the leading bishops. At a subsequent 塞琉西亞-泰西封會議在410 the Christian communities of 美索不達米亞 renounced all subjection to Antioch and the "Western" bishops and the Bishop of 塞琉西亞-泰西封 assumed the rank of Catholicos.
[编辑] 分裂與天主教/東正教The Assyrian Church was split from the Catholic/Orthodox Church (the undivided Church of the East and West prior to the Great Schism of 1054) as a result of the Nestorian schism in 431, but the theology of the Assyrian church cannot be defined as Nestorianism. Nestorius, a pupil of Theodore of Mopsuestia and bishop of Constantinople, was condemned because he refused to call the Virgin Mary 'mother of God' ("Theotokos" in Greek). He would only call her 'mother of Christ' ("Christotokos" in Greek). His opponent Cyril of Alexandria accused him of dividing Christ into two persons, which he clearly denied. The affair was complicated by the unclear arguments of Cyril, which soon after provoked the Monophysite schism. Cyril of Alexandria worked hard to remove Nestorius and his supporters and followers from power. But in the Syriac-speaking world Theodore of Mopsuestia was held in very high esteem, and the condemnation of his pupil Nestorius was not received well. His followers were given refuge. The Persian kings, who were at constant war with the Roman Empire, saw the opportunity to assure the loyalty of their Christian subjects and supported the Nestorian schism:
[编辑] 隨後的歷史At the time of the arrival of the Nestorian refugees from Edessa, the prelate was Babaeus or Babowai (sometimes also called 'Babai', not to be confused with 'Babai the Great') (457–484), who appears to have received them with open arms. But Bar Sauma, having become Bishop of Nisibis, the nearest important city to Edessa, broke with the weak Catholicos, whom he had deposed at the Synod of Beth Lapat in April, 484. In the same year Babowai was accused before the king of conspiring with Constantinople and cruelly put to death. At the synod of Beth Lapat, it was also decided that monks and all church dignitaries should marry. This led to apostasy and a weakening of spiritual life, and already by 544 some of the reforms had been reverted. The counter reforms reached their zenith in 571 when Abraham the Great of Kashkar founded a new monastery on Mt. Izla above Nisibis to revive the strict monastic movement, and Henana of Adiabene became head of the school of Nisibis. Henana then broke with the Antiochene tradition of Theodore and openly followed the teaching of Origen. Attempts by the Bishops to censor and condemn Henana failed because of his protection by the royal court and he remained head of the school, even though almost all the students left. The wars of 610–628 between the Persian and Byzantine empires weakened the political standing of the Assyrian church and several sees and villages were lost to the Monophysites. The Assyrian church was not allowed to choose a new Catholicos, and its theological tradition was undermined by Henana. Babai the Great together with Archdeacon Mar Aba administered the church without the authority vested in the position of the Catholicos. But in his official position as 'visitor of the monasteries of the north' Babai had the authority to investigate the orthodoxy of the monks and monasteries of northern Mesopotamia and to enforce discipline. In particular, he drove out married monks. Babai the Great and his co-religionists worked hard to defend the legacy of Theodore: rival schools were set up in Nisibis and Balad, and the monastery of Mar Abraham, headed by Babai, took in a number of students from the school of Nisibis. Babai himself wrote a great number of commentaries and hagiographies to defeat the Monophysites and the Origenist Henana, and developed the only systematic Assyrian Christology. He taught that the two qnome (essence) are unmingled but everlastingly united in the one parsopa (personality) of Christ. The defenders were successful: at the episcopal gathering of 612 the teachings of Theodore were canonized. Soon Babai's writings and Christology became normative, and the writings of Henana were doomed to oblivion. Assyrian monasticism was purged and gathered momentum. The church proved to be well organized during the Arab conquest that followed the Byzantine-Persian Wars, and flourished for many centuries after. [编辑] 向南拓展Assyrian Christians reached India at an early date, either overland or via Christians in the Persian Gulf. There they are popularly known as Saint Thomas Christians. Bishops from the Church of the East were sent from Mesopotamia to India until the Sixteenth Century, but ecclesio-political considerations related to Portuguese missions meant that for the next few centuries bishops for India were ordained only with authorization from Rome, or from the Chaldean Catholic Church (a particular church in communion with Rome). Those who sought independent ecclesiastical organization looked mainly to the Syrian Orthodox Church. During the Nineteenth Century, Christians in Trichur again sought the ordination of a native bishop under authority of the Church of the East. This resulted in the organization of the Chaldean Syrian Church as a part of the Church of the East. The present Metropolitan of India is Mar Aprem. [编辑] 向東拓展The Assyrian Church was the first Christian tradition to reach China (in 635), reaching Mongolia at about the same time, and its relics can still be seen in Chinese cities such as Xi'an (Sai-an Fu), at that time the capital of China. An inscribed stone, set up in February, 781 at Chou-Chih (Pinyin, "Zhouzhi"), fifty miles to the south-west, describes the introduction of Christianity into China from Persia in the reign of Tang Taizong; see the entry for Nestorian Stele. However when Tang Wu Zong decided to suppress all foreign religions; Christianity largely ceased to exist in China. The church appears to have survived for a time, however, among the Uyghur, and had a substantial revival under the Mongols of the Yuan Dynasty. Numerous gravestones written in Syriac survive from this time period in what is today Kyrgyzstan. A native of China was elected Patriarch as Yaballaha III in 1281, and his colleague Rabban Bar Sauma journeyed as far west as Gascony. A fourteenth-century monument in the remains of the Monastery of the Cross at Zhoukoudian in the Fangshan District near Beijing can still be seen. In 2003, it was discovered that a single church body of the Assyrian Church still existed in China, cut off from any contact with its Patriarch for centuries; see possibly Phoenixtv.com, title, date of article. Recent historical research indicates the presence of Christianity in Tibetan controlled lands as early as the sixth and seventh centuries. A strong presence existed by the eighth century when Patriarch Timothy I (727–823) in 782 called the Tibetans one of the more significant communities of the Church of the East and wrote of the need to appoint another bishop in ca.794.
[编辑] 近代In the 15th century, the church decreed that the title of Patriarch could pass only to relatives of then-patriarch Mar Shimun IV. This upset many in the church's hierarchy, and in 1552 a rival Patriarch, Mar Yohanan Soulaqa VIII was elected. This rival Patriarch met with the Pope and entered into communion with the Roman Catholic Church. The Assyrian Church now had two rival leaders, a hereditary patriarch in Alqosh (in modern-day northern Iraq), and a Papal-appointed patriarch in Diyarbakır (in modern-day eastern Turkey). This situation lasted until 1662 when the Patriarch in Diyarbakır, Mar Shimun XIII Denha, broke communion with Rome, resumed relations with the line at Alqosh, and moved his seat to the village of Qochanis in the Turkish mountains. The Vatican responded by appointing a new patriarch to Diyarbakır to govern the Assyrians who stayed loyal to the Holy See. This latter group became known as the Chaldean Catholic Church. In 1804 the hereditary line of Patriarchs in Alqosh died out, and that church's hierarchy decided to accept the authority of the Chaldean patriarchs. The line of patriarchs at Qochanis remained independent. Assyrians faced reprisals under the Hashemite monarchy for co-operating with the British during the years after World War I, and most fled to the West. The Patriarch Mar Eshai Shimun XXIII, though born into the line of Patriarchs at Qochanis, was educated in Britain. For a time he sought a homeland for the Assyrians in Iraq but was forced to take refuge in Cyprus in 1933, later moving to Chicago, Illinois, and finally settling near San Francisco, California. The present Patriarch of Babylon is based in Chicago, and less than 1 million of the world's 4.5 million Assyrians remain in Iraq. The Chaldean community was less numerous at the time of the British Mandate of Palestine, and did not play a major role in the British rule of the country. However with the exodus of Church of the East members, the Chaldean Catholic Church became the largest non-Muslim group in Iraq, and some later rose to power in the Ba'ath Party government, the most prominent being Deputy Prime Minister Tariq Aziz. In 1964, the issue of hereditary succession again caused a schism, with the subsequent election of Mar Thoma Darmo as a rival to the hereditary Mar Eshai Shimun XXIII. Mar Shimun announced his resignation in 1973, but was asked to stay in office. His subsequent marriage provoked a church synod to depose him. He was later allowed to continue in office, but was assassinated in 1975 while negotiations were being carried out over the conditions of his reinstatement. Mar Dinkha IV was elected as Shimun's successor, and announced the permanent end of the hereditary succession. While this removes the underlying dispute, the rift between the rival Patriarchs still exists, with Mar Addai as the successor to Mar Thomas Darmo at the head of a group called the Ancient Church of the East. 在1994年11月11日，一項歷史性的會晤由宗主教丁克哈四世與羅馬天主教教宗若望·保祿二世 took place in the 梵蒂岡 and a Common Christological Declaration was signed. One side effect of this meeting was that the 亞述教會的 relationship to the 加爾底亞公教會 was improved. 在2006年9月，宗主教丁克哈四世進行一項歷史性的訪問到伊拉克北部 to give oversight to the churches there and to encourage the governor of the Kurdish region to open a Christian school as well as a library in Arbil.
[编辑] 禮拜儀式The most common eucharistic liturgy of the Church of the East is the Liturgy of Addai and Mari. This rite is well known to liturgical scholars because it lacks the words of institution used by Jesus at the Last Supper ("This is my body"..."This is [the cup of] my blood"). For that reason many (especially Roman Catholics) considered this liturgy as invalid. However, in 2001, after a study of this issue, the Pontifical Council for Promoting Christian Unity and the Congregation for the Doctrine of the Faith (Cardinal Ratzinger, now Benedict XVI, then being prefect) declared that this was a valid liturgy and that Roman Catholics in Iraq could receive the Eucharist in an Assyrian Church if unable to attend their own churches. This declaration was approved by Pope John Paul II. [编辑] 聖事[编辑] 聖職人員The Priesthood is the ministry of mediation between God and man in those things which impart forgiveness of sins, convey blessings and put away wrath. This is the priesthood of Christ in which the priests of the Church share. [编辑] 聖洗禮Baptism is the immersion in and the washing with water and this is divided into five kinds. [编辑] 聖油禮Oil of UnctionThe Oil of Unction is an apostolical tradition, originating from the oil consecrated by the Apostles. [编辑] 聖餐禮Oblation (Qorbana)The oblation is a service offered up by those below to those above, through material elements, in hope of the forgiveness of sins and of an answer to prayer. A meal of leavened bread and vine beverage. [编辑] 告解禮The Holy Eucharist, communion, mass, or Liturgy is the heart and essence of the Christian faith and worship. Correct preparation for it is essential. The priesthood of Melchizedek, among whom Jesus has been designated Highpriest, is a priesthood of spiritual physicians who treat sin as an ailment needing medical attention. in this sense absolution or curing people of their sins in order to present them blameless before God is the central work of this priesthood. [编辑] Holy Leaven (Melka)The holy and blessed Apostles, Thomas and Bartholomew of the Twelve, and Adai and Man of the Seventy, who discipled the East, committed to all the Churches in the East the Holy Leaven Melchizedek used for both bread & wine. The tradition remains in the west only in the form of keeping the eucharitic hosts together. It might be related to the Jewish tradition of keeping some Challah dough to make the next Challah. [编辑] 手劃十字This is also a special sacrament exclusive to this church. This replaces the western sacrament of marriage, which is not counted as a sacrament in this Church. [编辑] 組織The patriarch is head of the church, and under him there are three 大主教轄區在亞述教會： one for 黎巴嫩，敘利亞，和歐洲, another for 印度, and the last serves 伊朗和俄羅斯. Individual 主教轄區 exist in the eastern 美國(including 芝加哥)，美國西部，加州，加拿大，敘利亞，伊朗，歐洲， and one for both 澳洲和紐西蘭. Several congregations exist in Georgia，印度，伊拉克，伊朗，黎巴嫩，和敘利亞。 A single 教區 exists in the 中華人民共和國，whose existence stretches back to antiquity, and another 在莫斯科。現在的宗主教丁克哈四世， has his headquarters (along with four other houses of worship) 在芝加哥，伊利諾州，美國。 [编辑] 黎巴嫩、敘利亞和歐洲教區大主教 Mar Narsai D'Baz
[编辑] 印度教區大主教 Mar Aprem Mooken [编辑] 伊拉克和俄羅斯教區
[编辑] 個別的教區
[编辑] 伊拉克的基督教殉道者
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[编辑] 參考
[编辑] 外部連結
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