 Chaldean Catholic Church | |
|---|---|
| Classical Syriac:ܥܕܬܐ ܟܠܕܝܬܐ ܩܬܘܠܝܩܝܬܐ | |
 Interior of theCathedral of Our Lady of Sorrows inBaghdad, Iraq | |
| Type | Particular church (sui iuris) |
| Classification | Christian |
| Orientation | |
| Scripture | Peshitta[1] |
| Theology | Catholic theology |
| Governance | Holy Synod of the Chaldean Church[2] |
| Pope | Leo XIV |
| Patriarch | Louis Raphaël I Sako |
| Region | Iraq,Iran,Turkey,Syria,Lebanon; diaspora inNorth America,Europe, andAustralia |
| Language | Liturgical:Syriac[3] |
| Liturgy | East Syriac Rite |
| Headquarters | Cathedral of Mary Mother of Sorrows,Baghdad,Iraq |
| Founder | Traditionally traced toThomas the Apostle viaAddai andMari; established in 1552 underShimun VIII Yohannan Sulaqa |
| Origin | 1552 Ottoman Iraq |
| Separated from | Church of the East |
| Members | 616,639 (2018)[4] |
| Other name | Chaldean Patriarchate |
| Official website | chaldeanpatriarchate |
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TheChaldean Catholic Church (Classical Syriac:ܥܕܬܐ ܟܠܕܝܬܐ ܩܬܘܠܝܩܝܬܐ,ʿĒdtā Kalḏāytā Qāṯōlīqāytā;الكنيسة الكلدانية,al-Kanīsa al-Kaldāniyya;Latin:Ecclesia Chaldaeorum Catholica) is anEastern Catholicparticular church (sui iuris) infull communion with theHoly See and the worldwideCatholic Church. It uses theEast Syriac Rite in theSyriac language and forms part of theSyriac tradition.
The church is headed by thepatriarch of Babylon of the Chaldeans, currentlyLouis Raphaël I Sako, and is based in theCathedral of Our Lady of Sorrows inBaghdad, Iraq. As of 2018, it counted approximately 616,639 members globally, with most residing in Iraq and significant diasporic communities in North America, Europe, and Australia.[4]
The Chaldean Catholic Church emerged following theSchism of 1552, when a faction of theChurch of the East sought to restore communion with the Roman Catholic Church.Shimun VIII Yohannan Sulaqa was elected patriarch and traveled to Rome, wherePope Julius III confirmed his position in 1553.
According to theUnited States Commission on International Religious Freedom, citing the Iraqi Christian Foundation, around 80% of Iraqi Christians are Chaldean Catholics.[5] A 2018 report by theU.S. Department of State estimated that 67% of Christians in Iraq belonged to the Chaldean Catholic Church.[6] TheEuropean Union Agency for Asylum cited similar figures in its 2019 country guidance.[7]
The majority of adherents are ethnicAssyrians, also referred to asChaldo-Assyrians.[8] Chaldean communities are primarily located in northern Iraq, especially in towns such asAlqosh,Ankawa,Araden,Tel Keppe, andShaqlawa, as well as among diaspora populations.
Neither before nor after the 15th century did the term "Chaldean" indicate a supposed ethnic connection of the Church of the East with ancient south BabylonianChaldea and its inhabitants, which emerged during the 9th century BC after Chaldean tribes migrated from theLevant region ofUrfa inUpper Mesopotamia to southeast Mesopotamia, and disappeared from history during the 6th century BC:[9] it referred instead to the use by Christians of that church of theSyriac language, a form of the biblicalAramaic language, which was then and indeed until the 19th century generally called Chaldean.[10][11][12][13]
Outside of Catholic Church usage, the term "Chaldean" continued to apply to all associated with the Church of the East tradition, whether they were in communion with Rome or not. It indicated not race or nationality, but only language or religion. Throughout the 19th century, it continued to be used of East Syriac Christians, whether "Nestorian" or Catholic,[14][15][16][17][18] and this usage continued into the 20th century.[19]
For many centuries, from at least the time ofJerome (c. 347 – 420),[10] the term "Chaldean" was a misnomer that indicated theBiblical Aramaic language[20] and was still the normal name in the nineteenth century. Jerome did know that Aramaic was in the Bible, where he designated thebiblical Aramaic by the term "Chaldean". Jerome implied that one reason the books ofTobit andJudith are undeserving of inclusion within thebiblical canon is because they were written in Chaldean. Because he translated theHebrew Bible, he would naturally recognize each time which language would be much more difficult for him when the passages changed fromHebrew to Chaldean.[11][12][13]
InPorphyry'sPhilosophy from Oracles, quoted byEusebius of Caesarea inPraeparatio Evangelica, from the early 4th century AD, the term "Chaldean" was mentioned as a synonym for "Assyrian": "The discovery was ascribed by the god toEgyptians,Phoenicians, Chaldeans (for these are the Assyrians),Lydians, andHebrews."[21]
Only in 1445 did it begin to be used to mean Aramaic speakers incommunion with theCatholic Church, on the basis of a decree of theCouncil of Florence,[22] which accepted the profession of faith that Timothy,metropolitan of the Aramaic speakers inCyprus, made in Aramaic, and which decreed that "nobody shall in future dare to call [...] Chaldeans, Nestorians".[23][24][25]
In the 16th century, Spanish clericFrancis Xavier used the term "Chaldean" for the Syriac language in this statement: "Not even the Caciz themselves understand the prayers which they recite: which are in a foreign language (I think Chaldean). They render special honours to the Apostle St. Thomas, claiming to be descendants of the Christians begotten to Jesus Christ by that Apostle in these countries."[26]
A letter from November 14, 1838, states: “The so-called “Chaldeans" of Mesopotamia received that title, as you know, from thepope, on their becomingCatholics.”[27] Previously, when there were as yet no Catholic Aramaic speakers of Mesopotamian origin, the term "Chaldean" was applied with explicit reference to their "Nestorian" religion. Thus Jacques de Vitry wrote of them in 1220/1 that "they denied that Mary was the Mother of God and claimed that Christ existed in two persons. They consecrated leavened bread and used the 'Chaldean' (Syriac) language".[28] The decree of the Council of Florence was directed against use of "Chaldean" to signify "non-Catholic."
In 1852 George Percy Badger distinguished those whom he called Chaldeans from those whom he called Nestorians, but by religion alone, never by language, race or nationality.[29]
The Assyrian ethnicity of Chaldean Catholics is also attested byAssyriology. In 1881, archeologist and authorHormuzd Rassam stated: “The inhabitants ofAssyria consist now of mixed races,Arabs,Turkomans,Koords,Yezeedees,Jews, andChristians called Chaldeans and Syrians. The last two-named denominations doubtless belong to one nationality, theAssyrian, and they were only distinguished by these two names when they separated consequent upon the theological dispute of the age, namely, Monophisites or Jacobites, and Nestorians.”[30]
In 1920,Herbert Henry Austin stated: “It may not be out of place, therefore, to point out that there were exceedingly few Roman Catholic Assyrians or “Chaldeans" as they are generally termed when they embrace Rome, amongst the refugees atBaqubah. The very large majority of the Roman Catholic Assyrians in theMosul vilayet did not join the mountaineers and fight against theTurks and in consequence were permitted by the Turks to continue to dwell practically unmolested in their homes aboutMosul."[31][32]
PatriarchRaphael I Bidawid of the Chaldean Catholic Church (1989–2003), who accepted the term Assyrian as descriptive of his nationality and ethnicity, commented: "When a portion of the Church of the East became Catholic in the 17th Century, the name given to the church was 'Chaldean' based on the Magi kings who were believed by some to have come from what once had been the land of the Chaldean, to Bethlehem. The name 'Chaldean' does not represent an ethnicity, just a church [...] We have to separate what is ethnicity and what is religion [...] I myself, my sect is Chaldean, but ethnically, I am Assyrian."[33] Earlier, he said: "Before I became a priest I was an Assyrian, before I became a bishop I was an Assyrian, I am an Assyrian today, tomorrow, forever, and I am proud of it."[34]
Chaldean Catholic Archbishop of Urmia,Mar Toma Audo (1854-1918), considered the most elegant Syriac writer of his time,[35] also stressed the remnants of the ancient Assyrians were the East Syrians (Suryāyē Madənkhāyē). Commenting in his Syriac workThe Selected Readings, published in 1906, he wrote: "We too, the East Syrians, descend from the aforementioned Assyrians, we are children of the Assyrians or Ashur son of Shem and on account of this we are also Semites. We have preserved until today the language of our ancestors with of course some changes which have entered it." He then continues and explains how "Syrian" (Surāyā) is simply a shortened abbreviation of "Assyrian," and notes that some scholars contemporary to him believed that the Assyrians adopted the name "Syrian" after converting to Christianity.[36]
The Chaldean Catholic Church traces its beginnings to theChurch of the East, which was founded in theParthian Empire. TheActs of the Apostles mentions Parthians as among those to whom the apostles preached on the day of Pentecost (Acts 2:9).Thomas the Apostle,Thaddeus of Edessa, andBartholomew the Apostle are reputed to be its founders. One of the modern Churches that boast descent from it says it is "the Church in Babylon" spoken of in 1 Peter 5:13 and that he visited it.[37]
Under the rule of theSasanian Empire, which overthrew the Parthians in 224, the Church of the East continued to develop its distinctive identity by use of theSyriac language andSyriac script. One "Persian" bishop was at theFirst Council of Nicaea (325).[38] There is no mention of Persian participation in theFirst Council of Constantinople (381), in which also the Western part of the Roman Empire was not involved.
TheCouncil of Seleucia-Ctesiphon of 410, held in the Sasanian capital, recognized the city's bishopIsaac asCatholicos, with authority throughout the Church of the East. The persistent military conflicts between the Sasanians and the by then ChristianizedRoman Empire made the Persians suspect the Church of the East of sympathizing with the enemy. This in turn induced the Church of the East to distance itself increasingly from that in the Roman Empire. Although in a time of peace their 420 council explicitly accepted the decrees of some "western" councils, including that of Nicaea, in 424 they determined that thenceforth they would refer disciplinary or theological problems to no external power, especially not to any "western" bishop or council.[39][40]
The theological controversy that followed theCouncil of Ephesus in 431 was a turning point in the history of the Church of the East. The Council condemned as heretical the Christology ofNestorius, whose reluctance to accord the Virgin Mary the titleTheotokos "God-bearer, Mother of God" was taken as evidence that he believed two separate persons (as opposed to two united natures) to be present within Christ. The Sasanian Emperor provided refuge for those who in theNestorian schism rejected the decrees of the Council of Ephesus enforced in theByzantine Empire.[41] In 484 he executed the pro-Roman CatholicosBabowai. Under the influence ofBarsauma, Bishop ofNisibis, the Church of the East officially accepted as normative the teaching not of Nestorius himself, but of his teacherTheodore of Mopsuestia, whose writings the 553Second Council of Constantinople condemned as Nestorian but some modern scholars view them as orthodox.[42] The position thus assigned to Theodore in the Church of the East was reinforced in several subsequent synods in spite of the opposing teaching ofHenana of Adiabeme.[43]
After its split with the West and its adoption of a theology that some called Nestorianism, the Church of the East expanded rapidly in the medieval period due to missionary work. Between 500 and 1400, its geographical horizon extended well beyond its heartland in present-day northernIraq, northeasternSyria, and southeasternTurkey, setting up communities throughoutCentral Asia and as far asChina—as witnessed by theXi'an Stele, aTang dynasty tablet inChinese script dating to 781 that documented 150 years of Christian history in China.[44] Their most lasting addition was of theSaint Thomas Christians of theMalabar Coast inIndia, where they had around 10 million followers.[45]
However, a decline had already set in at the time ofYahballaha III (1281–1317), when the Church of the East reached its greatest geographical extent, it had in south and central Iraq and in south, central and east Persia only four dioceses, where at the end of the ninth century it had at least 54.[46]
Around 1400, theTurco-Mongolnomadic conquerorTimur arose out of theEurasian Steppe to lead military campaigns all acrossWestern,Southern andCentral Asia, ultimately seizing much of theMuslim world after defeating theMamluks of Egypt and Syria, the emergingOttoman Empire, and the decliningDelhi Sultanate. Timur's conquests devastated mostAssyrian bishoprics and destroyed the 4000-year-old cultural and religious capital ofAssur. After the destruction brought on by Timur, the massive and organizedChurch of the East structure was largely reduced to its region of origin, with the exception of theSaint Thomas Christians in India.
The Church of the East has seen many disputes about the position of Catholicos. A synod in 539 decided that neither of the two claimants,Elisha andNarsai, who had been elected by rival groups of bishops in 524, was legitimate.[47] Similar conflicts occurred betweenBarsauma andAcacius of Seleucia-Ctesiphon and betweenHnanisho I andYohannan the Leper. The 1552 conflict was not merely between two individuals but extended to two rival lines of patriarchs, like the 1964 schism between what are now called theAssyrian and theAncient Church of the East.
Dissent over the practice ofhereditary succession to the Patriarchate, usually from uncle to nephew, led to the action in 1552 by a group of bishops from the northern regions ofAmid andSalmas who elected as a rival Patriarch the abbot ofRabban Hormizd Monastery (the patriarch's residence),Yohannan Sulaqa. To strengthen the position of their candidate, the bishops sent him to Rome to negotiate a new union with the pope.[48] By tradition, a patriarch could be ordained only by someone of archiepiscopal (metropolitan) rank, a rank to which only members of that one family were promoted. Sulaqa thus travelled to Rome, where, presented as the new patriarch-elect, he entered communion with the Catholic Church on 20 February 1553, was ordained byPope Julius III and was recognized as patriarch on 9 April.[49]
The title or description under which Sulaqa was recognized as patriarch is given variously as "Patriarch ofMosul in Eastern Syria";[50] "Patriarch of the Church of the Chaldeans of Mosul";[51] "Patriarch of the Chaldeans";[48][52][53][54] "Patriarch of Mosul";[49][55][56] or "Patriarch of the Eastern Assyrians", this last being the version given by Pietro Strozzi on the second-last unnumbered page before page 1 of hisDe Dogmatibus Chaldaeorum,[57] of which an English translation is given in Adrian Fortescue'sLesser Eastern Churches.[58][59] The "Eastern Assyrians", who, if not Catholic, were presumed to be Nestorians, were distinguished from the "Western Assyrians" (those west of the Tigris River), who were looked on asJacobites.[60][61][62] It was as Patriarch of the "Eastern Assyrians" that Sulaqa's successor,Abdisho IV Maron, was accredited for participation in theCouncil of Trent.[63]
The names already in use (except that of "Nestorian") were thus applied to the existing church (not a new one) for which the request to consecrate its patriarch was made by emissaries who gave the impression that the patriarchal see was vacant.[55][53][64]
Sulaqa returned home in the same year and, unable to take possession of the traditional patriarchal seat nearAlqosh, resided in Amid. Before being put to death at the instigation of partisans supporting the patriarch from whom he had broken away,Shemon VII Ishoyahb, he ordained two metropolitans and three other bishops.[53][55][49] This initiated a new ecclesiastical hierarchy under what is known as the "Shimun line" of patriarchs, who soon moved from Amid eastward, settling, after many intervening places, in the isolated village ofQudshanis underPersian rule. Ishoyahb, meanwhile, was succeeded by his nephewEliya VI, in what became known as the "Eliya Line".
Sulaqa's earliest successors entered into communion with theCatholic Church, but in the course of over a century, their link with Rome grew weak. The last to request and obtain formal papal recognition died in 1600. They adopted hereditary succession to the patriarchate, opposition to which had caused the 1552 schism. In 1672,Shimun XIII Dinkha formally broke communion with Rome, adopting a profession of faith that contradicted that of Rome, while he maintained his independence from the Alqosh-based "Eliya line" of patriarchs. The "Shimun line" eventually became the patriarchal line of what since 1976 is officially called theAssyrian Church of the East.[65][66][67][68]
Leadership of those who wished to be in communion with Rome then passed to ArchbishopJoseph I of Amid. In 1677 his leadership was recognized first by the Turkish civil authorities, and then in 1681 by Rome. (Until then, the authority of the Alqosh patriarch over Amid, which had been Sulaqa's residence but which his successors abandoned on having to move eastward intoSafavid Iran, had been accepted by the Turkish authorities.)
All the (non-hereditary) successors in Amid of Joseph I, who in 1696 resigned for health reasons and lived on in Rome until 1707, took the name Joseph:Joseph II (1696–1713),Joseph III (1713–1757),Joseph IV (1757–1781). For that reason, they are known as the "Josephite line". Joseph IV presented his resignation in 1780 and it was accepted in 1781, after which he handed over the administration of the patriarchate to his nephew, not yet a bishop, and retired to Rome, where he lived until 1791.[69]
Appointment of the nephew as patriarch would look like acceptance of the principle of hereditary succession. In addition, the Alqosh "Eliya line" was drawing closer to Rome, and the pro-Catholic faction within its followers was becoming predominant. For various reasons, including the ecclesiastical as well as political turbulence in Europe after theFrench Revolution, Rome was long unable to choose between two rival claimants to headship of the Chaldean Catholics.
The 1672 adoption by the "Shimun line" of patriarchs of Nestorian doctrine had been followed in some areas by widespread adoption of the opposing Christology upheld in Rome. This occurred not only in the Amid-Mardin area for which by Turkish decree Joseph I was patriarch, but also in the city of Mosul, where by 1700 nearly all the East Syrians were Catholics.[70] The Rabban Hormizd Monastery, which was the seat of the "Eliya line" of patriarchs is 2 km from the village of Alqosh and about 45 km north of the city of Mosul.
In view of this situation, PatriarchEliya XI wrote toPope Clement XII and his successorBenedict XIV in 1735, 1749 and 1756, asking for union. Then, in 1771, both he and his designated successor Ishoyabb made a profession of faith thatPope Clement XIV accepted, thus establishing communion in principle. WhenEliya XI died in 1778, the metropolitans recognized as his successor Ishoyabb, who accordingly took the Eliya name (Eliya XII). To win support, Eliya made profession of the Catholic faith, but almost immediately renounced it and declared his support of the traditionalist (Nestorian) view.
Yohannan Hormizd, a member of the "Eliya line" family, opposedEliya XII (1778–1804), the last of that line to be elected in the normal way as patriarch. In 1780 Yohannan was irregularly elected patriarch, as Sulaqa had been in 1552. He won over to communion with Rome most followers of the "Eliyya line". TheHoly See did not recognize him as patriarch, but in 1791Pope Pius VI appointed him archbishop of Amid and administrator of the Catholic patriarchate. The violentprotests of Joseph IV's nephew, who was then in Rome, and suspicions raised by others about the sincerity of Yohannan's conversion prevented this being put into effect.[70]
In 1793 it was agreed that Yohannan should withdraw from Amid to Mosul, the metropolitan see that he already held, but that the post of patriarch would not be conferred on his rival, Joseph IV's nephew. In 1802 the latter was appointed metropolitan of Amid and administrator of the patriarchate, but not patriarch. Nonetheless, he became commonly known asJoseph V. He died in 1828. Yohannan's rival for the Alqosh title of patriarch had died in 1804, with his followers so reduced in number that they did not elect any successor for him, thus bringing the Alqosh or Eliya line to an end.[70]
Finally then, in 1830, a century and a half after the Holy See had conferred headship of the Chaldean Catholics on Joseph I of Amid,Pope Pius VIII granted recognition as Patriarch to Yohannan, whose (non-hereditary) patriarchal succession has since then lasted unbroken in the Chaldean Catholic Church.
In 1838, theKurds ofSoran attacked theRabban Hormizd Monastery and Alqosh, apparently thinking the villagers wereYazidis responsible for the murder of a Kurdish chieftain, and killed over 300 Chaldean Catholics, including Gabriel Dambo, the refounder of the monastery, and other monks.[71]
In 1846, theOttoman Empire, which had previously classified as Nestorians those who called themselves Chaldeans, granted them recognition as a distinctmillet.[72][73]
The most famous patriarch of the Chaldean Church in the 19th century wasJoseph VI Audo who is remembered also for his clashes withPope Pius IX mainly about his attempts to extend the Chaldean jurisdiction over theMalabar Catholics. This was a period of expansion for the Chaldean Catholic Church.
The activity of the Turkish army and theirKurdish andArab allies, partly in response to armed support for Russia in the territory of the Qochanis patriarchate, brought ruin also to the Chaldean dioceses of Amid,Siirt andGazarta and the metropolitansAddai Scher ofSiirt andPhilippe-Jacques Abraham ofGazarta were killed in 1915.[74]
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In the 21st century, FatherRagheed Aziz Ganni, the pastor of the Chaldean Church of the Holy Spirit in Mosul, who graduated from thePontifical University of Saint Thomas Aquinas,Angelicum in Rome in 2003 with a licentiate in ecumenical theology, was killed on 3 June 2007 in Mosul alongside the subdeacons Basman Yousef Daud, Wahid Hanna Isho, and Gassan Isam Bidawed, after he celebrated mass.[75][76] Ganni has since been declared aServant of God.[77]
Chaldean ArchbishopPaulos Faraj Rahho and three companions were abducted on 29 February 2008, in Mosul, and murdered a few days later.[78]
There are many Chaldean Assyrians indiaspora in theWestern world, primarily in theAmerican states ofMichigan,Illinois andCalifornia.[79]
In 2006, theEparchy of Oceania, with the title of 'St Thomas the Apostle of Sydney of the Chaldeans' was set up with jurisdiction including the Chaldean Catholic communities ofAustralia andNew Zealand.[80] Its first Bishop, named byPope Benedict XVI on 21 October 2006, was ArchbishopDjibrail (Jibrail) Kassab, until this date, Archbishop ofBassorah in Iraq.[81]
There has been a large immigration to theUnited States particularly toWest Bloomfield andOakland County inSoutheast Michigan.[80] Although the largest population resides in Southeast Michigan, there are populations in parts ofCalifornia andArizona as well, which all fall under theEparchy of Saint Thomas the Apostle of Detroit. In addition,Canada in recent years has shown growing communities in provinces such asOntario.
In 2008, Bawai Soro of theAssyrian Church of the East and 1,000 Assyrian families were received into full communion with the Chaldean Catholic Church.[82]
On Friday, June 10, 2011,Pope Benedict XVI erected a new Chaldean Catholic eparchy inToronto, Ontario,Canada and namedArchbishopYohannan Zora, who has worked alongside four priests with Catholics in Toronto (the largest community ofChaldeans) for nearly 20 years and who was previously anad hominemArchbishop (he will retain this rank as head of the eparchy) and the Archbishop of the Archdiocese (Archeparchy) ofAhvaz (since 1974). The new eparchy, or diocese, will be known as theChaldean Catholic Eparchy of Mar Addai. There are 38,000 Chaldean Catholics in Canada. Archbishop Zora was born inBatnaya,Iraq, on March 15, 1939. He was ordained in 1962 and worked in Iraqi parishes before being transferred to Iran in 1969.[83]
The 2006 Australian census counted a total of 4,498 Chaldean Catholics in that country.[84]
Despite the internal discords of the reigns of Yohannan Hormizd (1830–1838),Nicholas I Zaya (1839–1847) and Joseph VI Audo (1847–1878), the 19th century was a period of considerable growth for the Chaldean church, in which its territorial jurisdiction was extended, its hierarchy strengthened and its membership nearly doubled. In 1850, the Anglican missionaryGeorge Percy Badger recorded the population of the Chaldean Catholic Church as 2,743 Chaldean families, or just under 20,000 persons.[85]
Badger's figures cannot be squared with the figure of just over 4,000 Chaldean families recorded by Fulgence de Sainte Marie in 1796 nor with slightly later figures provided by Paulin Martin in 1867. Badger is known to have classified as Nestorian a considerable number of villages in the Aqra district which were Chaldean at this period, and he also failed to include several important Chaldean villages in other dioceses. His estimate is almost certainly far too low.[85]
| Diocese | No. of Villages | No. of Churches | No. of Priests | No. of Families | Diocese | No. of Villages | No. of Churches | No. of Priests | No. of Families |
|---|---|---|---|---|---|---|---|---|---|
| Mosul | 9 | 15 | 20 | 1,160 | Seert | 11 | 12 | 9 | 300 |
| Baghdad | 1 | 1 | 2 | 60 | Gazarta | 7 | 6 | 5 | 179 |
| Amadiya | 16 | 14 | 8 | 466 | Kirkuk | 7 | 8 | 9 | 218 |
| Amid | 2 | 2 | 4 | 150 | Salmas | 1 | 2 | 3 | 150 |
| Mardin | 1 | 1 | 4 | 60 | Total | 55 | 61 | 64 | 2,743 |
Paulin Martin's statistical survey in 1867, after the creation of the dioceses ofAqra,Zakho, Basra and Sehna by Joseph Audo, recorded a total church membership of 70,268, more than three times higher than Badger's estimate. Most of the population figures in these statistics have been rounded up to the nearest thousand, and they may also have been exaggerated slightly, but the membership of the Chaldean Catholic Church at this period was certainly closer to 70,000 than to Badger's 20,000.[86]
| Diocese | No. of Villages | No. of Priests | No. of Believers | Diocese | No. of Villages | No. of Churches | No. of Believers |
|---|---|---|---|---|---|---|---|
| Mosul | 9 | 40 | 23,030 | Mardin | 2 | 2 | 1,000 |
| Aqra | 19 | 17 | 2,718 | Seert | 35 | 20 | 11,000 |
| Amadiya | 26 | 10 | 6,020 | Salmas | 20 | 10 | 8,000 |
| Basra | – | – | 1,500 | Sehna | 22 | 1 | 1,000 |
| Amid | 2 | 6 | 2,000 | Zakho | 15 | – | 3,000 |
| Gazarta | 20 | 15 | 7,000 | Kirkuk | 10 | 10 | 4,000 |
| Total | 160 | 131 | 70,268 |
A statistical survey of the Chaldean Catholic Church made in 1896 by J. B. Chabot included, for the first time, details of several patriarchal vicariates established in the second half of the 19th century for the small Chaldean communities in Adana, Aleppo, Beirut, Cairo, Damascus, Edessa, Kermanshah and Teheran; for the mission stations established in the 1890s in several towns and villages in the Qudshanis patriarchate; and for the newly created Chaldean diocese of Urmi. According to Chabot, there were mission stations in the town of Serai d’Mahmideh in Taimar and in the Hakkari villages of Mar Behısho, Sat, Zarne and 'Salamakka' (Ragula d'Salabakkan).[87]
| Diocese | No. of Villages | No. of Priests | No. of Believers | Diocese | No. of Villages | No. of Churches | No. of Believers |
|---|---|---|---|---|---|---|---|
| Baghdad | 1 | 3 | 3,000 | Amadiya | 16 | 13 | 3,000 |
| Mosul | 31 | 71 | 23,700 | Aqra | 12 | 8 | 1,000 |
| Basra | 2 | 3 | 3,000 | Salmas | 12 | 10 | 10,000 |
| Amid | 4 | 7 | 3,000 | Urmi | 18 | 40 | 6,000 |
| Kirkuk | 16 | 22 | 7,000 | Sehna | 2 | 2 | 700 |
| Mardin | 1 | 3 | 850 | Vicariates | 3 | 6 | 2,060 |
| Gazarta | 17 | 14 | 5,200 | Missions | 1 | 14 | 1,780 |
| Seert | 21 | 17 | 5,000 | Zakho | 20 | 15 | 3,500 |
| Total | 177 | 248 | 78,790 |
The last survey of the Chaldean Catholic Church before theFirst World War was made in 1913 by the Chaldean priest Joseph Tfinkdji, after a period of steady growth since 1896. It then consisted of the patriarchal archdiocese of Mosul and Baghdad, four other archdioceses (Amid,Kirkuk,Seert andUrmi), and eight dioceses (Aqra,Amadiya,Gazarta,Mardin,Salmas, Sehna,Zakho and the newly created diocese of Van). Five more patriarchal vicariates had been established since 1896 (Ahwaz, Constantinople, Basra, Ashshar and Deir al-Zor), giving a total of twelve vicariates.[88][89]
Tfinkdji's grand total of 101,610 Catholics in 199 villages is slightly exaggerated, as his figures included 2,310 nominal Catholics in twenty-one 'newly converted' or 'semi-Nestorian' villages in the dioceses of Amid, Seert and Aqra, but it is clear that the Chaldean Catholic Church had grown significantly since 1896. With around 100,000 believers in 1913, the membership of the Chaldean church was only slightly smaller than that of the Qudshanis patriarchate (probably 120,000 East Syriac Christians at most, including the population of the nominally Russian Orthodox villages in the Urmi district). Its congregations were concentrated in far fewer villages than those of the Qudshanis patriarchate, and with 296 priests, a ratio of roughly three priests for every thousand believers, it was rather more effectively served by its clergy. Only about a dozen Chaldean villages, mainly in the Seert and Aqra districts, did not have their own priests in 1913.[citation needed]
| Diocese | No. of Villages | No. of Churches | No. of Priests | No. of Believers | Diocese | No. of Villages | No. of Churches | No. of Priests | No. of Believers |
|---|---|---|---|---|---|---|---|---|---|
| Mosul | 13 | 22 | 56 | 39,460 | Amadiya | 17 | 10 | 19 | 4,970 |
| Baghdad | 3 | 1 | 11 | 7,260 | Gazarta | 17 | 11 | 17 | 6,400 |
| Vicariates | 13 | 4 | 15 | 3,430 | Mardin | 6 | 1 | 6 | 1,670 |
| Amid | 9 | 5 | 12 | 4,180 | Salmas | 12 | 12 | 24 | 10,460 |
| Kirkuk | 9 | 9 | 19 | 5,840 | Sehna | 1 | 2 | 3 | 900 |
| Seert | 37 | 31 | 21 | 5,380 | Van | 10 | 6 | 32 | 3,850 |
| Urmi | 21 | 13 | 43 | 7,800 | Zakho | 15 | 17 | 13 | 4,880 |
| Aqra | 19 | 10 | 16 | 2,390 | Total | 199 | 153 | 296 | 101,610 |
Tfinkdji's statistics also highlight the effect on the Chaldean Catholic Church of the educational reforms of the patriarchJoseph VI Audo. The Chaldean Catholic Church on the eve of the First World War was becoming less dependent on the monastery of Rabban Hormizd and the College of the Propaganda for the education of its bishops. Seventeen Chaldean bishops were consecrated between 1879 and 1913, of whom only one (Stephen Yohannan Qaynaya) was entirely educated in the monastery of Rabban Hormizd. Six bishops were educated at the College of the Propaganda (Joseph Gabriel Adamo,Toma Audo, Jeremy Timothy Maqdasi, Isaac Khudabakhash, Theodore Msayeh and Peter Aziz).[90]
The future patriarchYousef VI Emmanuel II Thomas was trained in the seminary of Ghazir nearBeirut. Of the other nine bishops, two (Addai Sher and Francis David) were trained in the Syro-Chaldean seminary in Mosul, and seven (Philip Yaqob Abraham, Yaqob Yohannan Sahhar, Eliya Joseph Khayyat, Shlemun Sabbagh, Yaqob Awgin Manna,Hormizd Stephen Jibri andIsrael Audo [Wikidata]) in the patriarchal seminary in Mosul.[90]
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The Chaldean Catholic Church has the following dioceses:
The Latin name of the church is Ecclesia Chaldaeorum Catholica.
The current Patriarch isLouis Raphaël I Sako, elected in January 2013. In October 2007, his predecessor,Emmanuel III Delly became the first Chaldean Catholic patriarch to be elevated to the rank ofCardinal within the Catholic Church.[91]
The present Chaldean episcopate (January 2014) is as follows:
Several sees are vacant:Archeparchy of Ahwaz,Eparchy of 'Aqra,Eparchy of Cairo.
Daughters of Mary Immaculate is aChaldean Catholic apostolic order with patriarchal rights, established inBaghdad on August 7,1922, during the reign ofPatriarch Mar Youssef Emmanuel II Thomas.[92]
Chaldean Sisters was founded by Father Anton Zebouni, born on January 17, 1883, inMosul,Iraq. Zebouni was ordained a priest on May 15, 1907, by Patriarch Emmanuel II Toma. In the aftermath ofWorld War I, many in Iraq faced poverty and hardship. Father Zebouni, moved by the difficult conditions, sought to create a congregation for women to support the Chaldean community. With permission from the Patriarch, the congregation was established and dedicated toMary Immaculate.[93] The order's mission includes a life of contemplative unity withGod. The sisters engage in apostolic work and prayer, seeking to discover and follow God's will for the salvation of souls.[92]
The Chaldean Sisters initially aimed to address the crisis of homeless Chaldean youth. In 1927, they founded an orphanage in Baghdad, which was later relocated due to security issues. The orphanage eventually settled inAlqosh. Over the years, the congregation has grown to nearly 100 sisters serving in various locations, includingIraq,Lebanon,Rome,Australia, theUnited Arab Emirates,Detroit,Chicago,Arizona,Turlock, andSan Diego.[94]
The Chaldean Sisters have been instrumental in various educational and social services, including running schools, orphanages, and retirement homes. Their commitment to education and social service has had a significant impact on the communities they serve. In 2022, the Chaldean Sisters celebrated their 100th anniversary with a fundraiser event to support their education expenses and the formation and novitiate home inFarmington Hills, Michigan.[95]
The order is known for its dedication to prayer, community life, and service, guided by their motto, “With Mary to the Highest,” emphasizing humility and dedication in their service.[96] The Chaldean Sisters continue to be a vital part of theChaldean Catholic community, contributing to the spiritual and social well-being of the people they serve.
The Chaldean Catholic Church uses theEast Syriac Rite.
A slight reform of the liturgy was effective since 6 January 2007, and it aimed to unify the many different uses of each parish, to remove centuries-old additions that merely imitated theRoman Rite, and for pastoral reasons. The main elements of variations are: theAnaphora said aloud by the priest, the return to the ancient architecture of the churches, the restoration of the ancient use where the bread and wine are readied before a service begins, and the removal from theCreed of theFilioque clause.[97]
The Church's relations with its fellowAssyrians in theAssyrian Church of the East have improved in recent years. In 1994,Pope John Paul II andPatriarch Dinkha IV of the Assyrian Church of the East signed aCommon Christological Declaration.[98] On the 20 July 2001, theHoly See issued a document, in agreement with the Assyrian Church of the East, namedGuidelines for admission to theEucharist between the Chaldean Church and the Assyrian Church of the East, which confirmed also the validity of theAnaphora of Addai and Mari.[99]
In 2015, while the patriarchate of the Assyrian Church of the East was vacant following the death ofDinkha IV, the Chaldean PatriarchLouis Raphaël I Sako proposed unifying the three modern patriarchates into a re-establishedChurch of the East with a single Patriarch in full communion with the Pope.[100] The Assyrian Church of the East respectfully declined this proposal citing "ecclesiological divergences still remaining"[101] and proceeded with its election of a new patriarch.
In 2024,Patriarch Louis Raphaël Sako, the head of Iraq’s Chaldean Catholic Church, led the Christians of his country in a three-day fast for peace, inIraq,Palestine,Ukraine, and the rest of the world.[1]
Followers of the Chaldean Catholic Church often identify and are identified as "Chaldean" but, like adherents of theSyriac Orthodox Church,Syriac Catholic Church,Assyrian Church of the East andAncient Church of the East who also live in or originate fromUpper Mesopotamia, they are ethnic Assyrians and call themselvesSuraye (Syriac:ܣܘܼܖ̈ܵܝܹܐ) inNeo-Aramaic. The Chaldean Catholics originated from ancient communities living in and indigenous to the northern Iraq/Mesopotamia, once known asAssyria (from the 25th century BC until the 7th century AD).[102][34][103] Chaldean Catholics largely bear the same family and personal names, share the same genetic profile, hail from the same villages, towns and cities in northern Iraq, southeastern Turkey, northeastern Syria and northwestern Iran, as their neighbours of other religious denominations.[9] TheChaldean Neo-Aramaic,Assyrian Neo-Aramaic andSurayt/Turoyo languages do not run parallel to the often associated religious denominations (Chaldean Catholic Church,Assyrian Church of the East,Syriac Orthodox Church).
In 1908, before theAssyrian genocide, thedissolution of the Ottoman Empire and the creation of new states in the Middle East such as Iraq, an article in theCatholic Encyclopedia states: "Strictly, the name of Chaldeans is no longer correct; in Chaldea proper, apart fromBaghdad, there are now very few adherents of this rite, most of the Chaldean population being found in the cities ofKirkuk,Erbil, andMosul, in the heart of the Tigris valley, in the valley of the Zab, and in the mountains ofKurdistan. It is in the former ecclesiastical province of Ator (Assyria) that are now found the most flourishing of the Catholic Chaldean communities. The native population accepts the name of Atoraya-Kaldaya (Assyro-Chaldeans), while in the neo-Syriac vernacular Christians generally are known as Syrians."[104] The subsequent upheaval produced both an exodus, in particular but not only from what is now Turkey to other countries, and a more urbanized Chaldean Church within Iraq.[105][106]
While the Chaldean Catholic Church is predominantly Assyrian, the church has taken a stance of separating its adherents from Assyrian identity in the past. Such stances have often been detrimental to the political situation of Chaldean Catholics living in Iraq, and have threatened previous actions such as the Common Christological Declaration.[98] In 2017, the Chaldean Catholic Church issued an official statement of its Synod of Bishops, the body that is exclusively competent to make laws for the entire church and that is its tribunal[107] that it sets store on the distinct Chaldean identity, which is recognized in theConstitution of Iraq. It also declared:
"As a genuine Chaldean people, we officially reject the labels that distort our Chaldean identity, such as the composite name “Chaldean Syriac Assyrian” used in theKurdistan Region, contrary to the name established in the Iraqi constitution.[108] We call upon our daughters and sons to reject these labels, to adhere to their Chaldean identity without fanaticism, and to respect the other names such as ‘Assyrians’, ‘Syriacs’, and ‘Arameans’. We call upon the authorities in the region to respect them, and we encourage our Chaldeans to cooperate with everyone for the common good and not to split into unidentified groups or follow illusory projects that harm Christians. We also encourage them to engage in public affairs and in the political process as genuine partners of this blessed land, and to play their role alongside their fellow citizens in building a modern and strong civil country that befits their country's civilization and glory, a country that respects the rights and equality of all. We also express our support for the Chaldean League which seeks to establish links between the Chaldeans around the world."[109]
Many Chaldean Catholic Assyrians have since migrated toWestern countries, where they form a large diaspora community. The most recent reasons for migration arereligious persecution,ethnic persecution, poor economic conditions during thesanctions against Iraq, and poor security conditions after the2003 invasion. At least 20,000 of them fled through Lebanon to seek resettlement in Europe and the United States.[110] As political changes sweep through many Arab nations, Assyrians have expressed concern about the developments and their future in the region.[111]
The Chaldean Catholic Church is experiencing a profound leadership crisis, highlighted by recent events in July 2024. Five bishops, led by ArchbishopBashar Warda, boycotted the mandatory Chaldean Church Synod. This act of defiance was followed by their withdrawal from an August spiritual retreat and the removal of their students from the Chaldean Seminary. CardinalLouis Sako, deeply concerned about the integrity of the Church, viewed these actions as a "serious breach" of ecclesial unity. In an effort to restore harmony, Cardinal Sako issued an ultimatum on August 28, 2024, requesting a public apology from the dissenting bishops by September 5. However, Archbishop Warda and his allies remained defiant, refusing to apologize and criticizing Sako's leadership. Faced with this continued resistance, Cardinal Sako has considered canonical sanctions, including the possibility of excommunication, to safeguard the Church's unity.[112] In September 2024, Sako reported the five bishops, including Warda, directly to Pope Francis.[113]
The bitter feud between CardinalLouis Sako and ArchbishopBashar Warda has escalated into a personal vendetta, with Sako accusing Warda of scheming to seize control of the patriarchate. Sako perceives Warda as a conniving opportunist, manoeuvring to position himself as the next patriarch. This perception of Warda's ruthless power play has forced Sako to abandon his retirement plans and protect the Chaldean Catholic Church, despite his previous commitment to step down at 75.[114]
Louis Sako, Head of the Chaldean Catholic Church, asserts that the current Archbishop of Erbil,Bashar Warda, is conspired withRayan al-Kildani, leader of the notoriousBabylon Movement, in an attempt to subvert his power and encourage his removal from his position. In addition, Warda is criticized for supporting al-Kildani despite the severe human rights abuses committed by his movement, including looting homes, land seizures, intimidation, extortion, abuse of women, persecution of minorities, and torture of detainees. The U.S. has imposed sanctions on al-Kildani due to these abuses, including penalizing entities that engage with him. Sako has referred to Warda as the Godfather of the Babylon Movement, while Warda places his benefits from al-Kildani above the church's interests and needs.[115][116]
Louis Sako, along with Christian members of the Iraqi Parliament, has declared that the Iranian-backedBabylon Movement is not genuinely Christian but rather using the label for political gain. Despite claiming to represent Christians, the majority of its members and voters are Shia Muslims. However, ArchbishopBashar Warda still promotes their influence.[117][118]
{{cite book}}:Check|isbn= value: checksum (help)Chaldaeans Nestorians.
all the Chaldaeans, whether Nestorians or Papal.
{{cite book}}:ISBN / Date incompatibility (help)St Peter, the chief of the apostles added his blessing to the Church of the East at the time of his visit to the see at Babylon, in the earliest days of the church: '... The chosen church which is at Babylon, and Mark, my son, salute you' (I Peter 5:13).
{{cite web}}: CS1 maint: numeric names: authors list (link){{cite book}}:ISBN / Date incompatibility (help){{cite book}}:ISBN / Date incompatibility (help)
This article incorporates text from a publication now in thepublic domain: Herbermann, Charles, ed. (1913). "Chaldean Christians".Catholic Encyclopedia. New York: Robert Appleton Company.
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