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Syriac Theology: Saints and Repentance

This document is Yulfono's final assignment for the Syriac Theology class taught by Rev. Fr. Tony Saliba. It contains summaries of passages from the Syriac Orthodox liturgy focusing on themes of repentance, the Virgin Mary, and saints. Key Syriac words and their meanings are also explained.

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0% found this document useful (0 votes)
25 views5 pages

Syriac Theology: Saints and Repentance

This document is Yulfono's final assignment for the Syriac Theology class taught by Rev. Fr. Tony Saliba. It contains summaries of passages from the Syriac Orthodox liturgy focusing on themes of repentance, the Virgin Mary, and saints. Key Syriac words and their meanings are also explained.

Uploaded by

Besil B
Copyright
© All Rights Reserved
We take content rights seriously. If you suspect this is your content, claim it here.
Available Formats
Download as PDF, TXT or read online on Scribd

FINAL ASSIGNMENT

Yulfono – Syriac Theology

Student: Besil Baby


Teacher: Rev. Fr. Tony Saliba
1
ܺ ܳ ܰ ܳ ܽ ܶ ܰ
‫ ܠ ܶܒܝܬ‬.‫ܕܚܢ̈ ܶܦܐ ܳܠ ܬ ܰܐܙ ܽܠܘܢ‬ ‫ ܕܒ ܶܘܪܚܐ‬.‫ܘܦ ܶܩܕ ܐ ܽܢܘܢ‬ ܺ ‫ܩܪܐ ܠ ܽܗܘܢ ܳܡ ܰܪܢ ܰܠ‬
̈ ‫ܫܠ‬
‫ܝܚܘ ̱ܗܝ܇‬ ܳ
ܽ ‫ܪܒܘܢ ܗ ܚ ܶܪܡ ܽܝܘܠ ܳܦ‬
‫ܢܗܘܢ ܀‬ ܰ ‫ܦ̈ܪܝܫܐ ܳܳܠ ܬ‬
ܽ ‫ܬܩ‬ ܶ ‫ ܰܕ‬.‫ܢܗܘܢ‬ ܽ ‫ ܰܘܠ ܽܝܘܠ ܳܦ‬.‫ܡܪܝ̈ܶܐ ܳܳܠ ܬܶ ܽܠܘܢ‬
ܳ ‫ܳܫ‬
Theme: Saints
Monday Evening Prayer, Second Qolo (Lo ldhino u lo latba’tho).
Reference: Biblical, Mathew 10:5-6, Mathew 23:13
Comment:
Jesus was touring around Galilee and started preaching, teaching, and
helping those who really need help. In the same, he wants to expand through his
apostles. For this reason, he called his twelve disciples. Then he commanded his
ܶ ܰ
disciples (in Syriac ‫ܦܩܕ‬, in Greek παραγέλλειν ‘paragellein’).

➢ Do not go into the way of the Gentiles: He could be reminding the


apostles to walk as He walked.
➢ Do not enter a city of the Samaritans: The Samaritans knew something of
the Law but were not accepted as genuine worshippers of the God of
Israel.
➢ Do not approach the teaching of the Pharisees: They were full of greed
and self-indulgence. They exhibited themselves as righteous.

2
ܰ‫ܡܫܐ ܳܩ ܶܪܝܢܢ‬ ܰ ‫ ܰܘ‬.‫ܝܬܝܗܝ ܳܪ ܶܚܡ ܐ ܳܢ ܳܫܐ‬ܳ ܰ ܰ ܳ ܽ ܺ ܰ ܳ ‫ܩܪܟ ܗ ܳܘܐ ܰܐ‬
ܳ ‫ܡܫܐ‬ ܰ
ܳ ‫ܒܪ‬ ̱ ‫ ܘܥܢ‬.‫ ܥܠ ܪܝܫ ܛܘܪܐ‬:‫ܒܪ ܳܗܡ‬ ̱ ܳ ‫ܒܪ‬
ܶ ‫ܐ ܳ ܳܗܐ ܰܣ ܺܓܝ ܰܪ‬ܰ ܰܳ ܽ ܳ ܳ
‫ܚܡܐ ܗ ܰܘܪ ܶܚܡܥ ܰܠܝܢ ܀‬ .‫ ܬܐ ܠ ܥܘܕܪܢܢ‬:‫ܠܟ‬
Theme: Repentance
Monday Evening Prayer, Qolo after Quqiliyon (Bramsho krokh hwao).
Reference: Biblical, Genesis 22
Comment:
ܳ ܳ ܰ ܰ ܳ ܽ ܺ ܰ ܳ ‫ܩܪܟ ܗ ܳܘܐ ܰܐ‬
ܳ ‫ܡܫܐ‬ ܰ
.‫ ܘܥܢܝܬܝܗܝ ܪܚܡ ܐ̱ܢܫܐ‬.‫ ܥܠ ܪܝܫ ܛܘܪܐ‬:‫ܒܪ ܳܗܡ‬
ܳ ܳ ܶ ̱ ܳ ‫ܒܪ‬
When they reached the top of the mountain, Abraham built an altar to the
God who had asked him to give up the most important thing in the world to
him. He prepared for the sacrifice, and then he took his son, his beloved, and he
took out the knife to kill the person he cared about most. And then, suddenly, he
heard the voice of an angel telling him to stop. He didn’t have to do the thing he
dreaded. He had passed God’s test, and God had provided another sacrifice to
take his son’s place.
Here I would like to describe one Verb form.
In this paragraph, ‫ ܩܪܐ‬used repeatedly in both situations. The root word meaning
ܳ
is ‘He Called’. In this text first used word is ‫ܩܪܟ‬, and here ending ‘koph’
indicates ‘your’. It means ‘your call’. In the very next line again used the same
word in a different way. Here used as ‫ܝܢܢ‬ܰ ‫ ܳܩ ܶܪ‬here it indicates the second person
plural form. It means ‘we are calling’.

3
ܺ ܰ ܳ ܳ ܶ ܰ
‫ ܳܕܡܪܝ ܰܥ ܶܡܟ ̱ܝ‬:‫ܘܣܒ ܳܪ ̇ܗ ܶܘ ܰܐܡܪ ܳܠ ̇ܗ‬
ܰ .‫ܝܬܝ ܠ ܰܒܪܬ ܰܕ ܺܘܝܕ‬ ‫ ܫܠ ܡܐ ܐ‬:‫ܰܗܘ ܺܪܝܫ ܰܡܰܠ ̈ܟܐ‬
‫ܘܡܢܟ ̱ܝ ܳܕ ܰܢܚ ܀‬ܶ
ܺ ܰ ܽ ܰ ܶ ܰ ܶ ܰ ‫ܐ ܳܦܐ ܳܗܘܬ ܰܡ‬ ܶ
‫ ܳܡ ܳܪܐ ܽܕܟܠ ܶܗܝܢ‬:‫ܘܒ ܺܪܢܝܛܝ‬‫ ܠ ܗܘ ܩ‬.‫ܘܝ ܰܩܪܬܗ‬ ܰ ‫ܘܛ‬
ܰ ‫ܥܢܬ ܰܙ‬
‫ܝܚܬ‬ :‫ܪܝܡ‬
ܳ
‫ܶܒ ܳ̈ܪܝܬܐ ܀‬
Theme: Mother of God / Virgin Mary
Monday Evening Prayer, First Qolo (Kabeloy Moran)
Reference: Biblical, Luke 1:28,
Comment:
This is the situation, God sent the angel Gabriel to Nazareth with a
message for the virgin Mary, who was promised in marriage to Joseph. The
angel spoke to Mary and told her, ‘The Lord is with you, and you are greatly
favored’. Then angle told her, you had been chosen to bear the Son of God, who
created all universe.
❖ According to the Syriac Orthodox calendar, the Sunday of Annunciation
of the Virgin Mary, is the 4th Sunday after the Sanctification of the
Church.

• Noah’s ark: Genesis 6:14


Noah’s ark which received the prophet and became the means of
salvation is a symbol of St. Mary who received the Word of God giving Him the
Human body by which He died for our salvation.

4
ܰ ܳܳ ܺ ܺ ܳ ܰ ܳ
ܺ ‫ܐ ܳ ܳܗܐ ܰܕ‬
.‫ܥܫܢ ̱ܘ ܽܒܘ ܳܨ ܰܪܝ‬
ܶ ‫ܘܒ ̈ܝ ܰܘ‬
ܰ ‫ܣܓܝܘ ܰܚ‬ ‫ ܝܚܝܕܝܐ‬.‫ܚܡܝܟ ܚܐܪ ܐ̱ܢܐ‬ ܰ ‫ܠ ܰܝ ܳܡܐ ܰܕܪ‬
.‫ܘܒܗ ܳܕܝ ܽܠ ܳܘܕܟ‬
ܶ ‫ܒܚ‬ܽ ‫ܕܥ ̈ܝ ܰܢܝ ܳܒ ܶܥܐ ܐ̱ ܳܢܐ ܳܡܪ ̱ܝ‬ ܶ ‫ܘܚ ܶܠ ܰܠܝܢ ̱ܝ‬
ܶ ‫ܒܕ‬
ܰ ‫ܡܥܕ‬ ܰ .‫ܟܝܐ‬ܳ ‫ܘܦܟ ܰܕ‬ ܽ ‫ܽܪܘܣ ܥ ܰܠܝ‬
ܳ ‫ܒܙ‬
ܶ ‫ܕܬܐܶܒ ܶܡܢ ܰܥ‬ ܳ ܳ ܳ ܰ ܰ ܶ̈ ܰ ܰ ܽ ܶ ܳ ܶ ܽ ‫ܳܳܠ ܰܢ‬
.‫ܘܠܗ‬ ‫ ܐܳܠ ܢܚܕܘܢ ܡܰܠܟܐ ܒܚܕ ܚܛܝܐ‬.‫ܗܠܘܢ ܺܒܝ ܳܣ ܽܩܘܪܝ‬
‫ܝܡ ܳܡܐ ܀‬ܳ ‫ܘܒ‬ ܺ ‫ܒܠܠ ܳܝܐ‬ ܺ ‫ܪܥܗ ܠ ܰܬܝ̈ܶ ܶܒܐ ܗ‬ܶ ‫ ܰܕܦ ܺܬܝܚ ܰܬ‬.‫ܝܟ ܗܘ ܳܡ ܳܪܝܐ‬ ܺ ܽ
̱ ܽ ‫ܺܘܢܐܡܪܘܢ ܰܕܒܪ‬

Theme: Repentance
Monday Vigil Prayer, Qolo (Lathumo dhaymonutho).
Reference: Church
Comment:
In the tradition of the Syriac Orthodox church, we use this stanza for the
Sacrament of the Anointing of the Sick. We, humans, are sinners we look to the
sea of God’s mercy and ask him to forgive our sins and show mercy toward us.
Here sinner requests the God to purify us with his hyssop (Sprinkle me with
hyssop, and I will be clean; wash me, and I will be whiter than snow) Psalms
51:7.
5
‫ܘܣܒ‬ ܰ ‫ܫܚܐ‬ ܳ ‫ܡܪܐ ܶܠܗ ܠ ܰܒ ܳܣ ܳܡܐ ܰܕܗܒ ܺܠܝ ܶܡ‬ ܳ ‫ ܰܟܕ ܳܐ‬.‫ܝܬܐ‬
ܳ ܳ ܰ ܳ ܳ ܳ
‫ܪܓܝܓ ̱ܗܘܐ ܩܠܗ ܕܚܛ‬ ܺ
ܺ
.‫ܗܒܐ ܛ ̈ܝ ܳܡܘ ̱ܗܝ‬ ܳ ‫ܰܕ‬
‫ܡܫܘܚ ܠ ܽܒܘܟ ܶܪܗ ܕ‬ ܽ ܶ‫ܕܥ ̈ܝ ܰܢܝ ܺܺܘ ܰܐܙܠ ܐ‬
ܰ ‫ܐܚܠܘܛ ܶܒܗ ̈ܶܕܡ ܶܥܐ‬ ܳ ‫ܫܚܐ ܺܪ‬
ܽ ‫ ܶܕ‬.‫ܝܫ ܳܝܐ ܰܗܒ ܺܠܝ‬ ܳ ‫ܶܡ‬
.‫ܶܥ ܳܠ ܳܝܐ‬
ܳ ܰ ܶ ܶ ܳ ܶ ܳ ܳ ܳ ܶ ܳ ܳܳ ܰ ܳ ‫ܬܟ‬
.‫ܒܩܝܢ ܰܚܘ ܰܒ ̈ܝ ܰܘܚܛ ̈ܗܝ‬ ܺ ‫ܫܬ‬ ‫ ܕܗܢ ܡܫܚܐ ܕܫܩܠܢ ܡܢܟ ܒܗ ܡ‬.‫ܝܠܢ ܰܥܠ ܐܗܐ‬ ܺ ‫ܰܘ‬
ܶ ‫ܫܒܩ ܳܠ ̇ܗ ܰܚ‬ ܳ ܽ ܳ ܰ ܰ ܳ ܳ ܰ ‫ܘܟܕ ܶܫ‬ ܰ
‫ܘܒ ̈ܝ ̇ܗ ܀‬ ܰ ‫ܘܬ ̇ܗ ܗ ܰܘ‬ ‫ ܚܙܐ ܡܪܢ ܗܝܡܢ‬.‫ܫܚܐ ܶܘ ܰܐܙ ̱ܠܬ‬ ܳ ‫ܩܠܬ ܶܡ‬
Theme: Repentance
Monday Vigil Prayer, Qolo (Lathumo dhaymonutho).
Reference: Biblical, Luke 7:36-50
Comment:
• A Sinful Woman Forgiven
One of the Pharisees asked Jesus to eat with him, and he went into the
Pharisee's house and took his place at the table. And a woman in the city, who
was a sinner, having learned that he was eating in the Pharisee's house, brought
an alabaster jar of fragrant ointment. She stood behind him at his feet, weeping,
and began to bathe his feet with her tears and to dry them with her hair. Then
she continued kissing his feet and anointing them with the ointment. But this
activity was noticed by Pharisees. After giving the parable of debtors, Jesus
concludes with these words, he said to her “your sins are forgiven” (Luke 7:48).

Common questions

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The Syriac Orthodox tradition interprets the Silence of Jesus, such as during teachings or confrontations, as having deep spiritual significance, portraying it as a form of profound wisdom. Jesus’ silence is seen not as absence, but as a powerful tool speaking to the human heart and conscience. It serves to invite contemplation, humility, and a deeper understanding among his followers and critics alike. This silence is spiritually significant, suggesting that revelation comes not only through words but also through silence, prompting believers to a more introspective faith practice, relying on inner discernment guided by the Holy Spirit .

The theme of mercy is central to the Syriac Orthodox liturgical practices, particularly in prayers related to repentance. Liturgical texts often invoke God’s abundant mercy, seen in prayers asking for cleansing from sin and forgiveness, as illustrated metaphorically by hyssop purification in Psalms 51:7. The liturgy recognizes human sinfulness and the necessity of divine compassion for spiritual renewal. Practices such as the Sacrament of Anointing underscore this by using prayers that appeal to God’s mercy to heal and forgive. This emphasis on mercy reflects theological beliefs in a compassionate and forgiving God who is always accessible to the penitent believer .

The instructions given by Jesus to his apostles not to go into the way of the Gentiles or enter a city of the Samaritans carry significant theological implications. First, it emphasizes the initial focus on the 'lost sheep of the house of Israel,' highlighting a tactical emphasis on redemption within the existing covenant community before extending the mission to Gentiles. This instruction is also understood as a call for the disciples to emulate Jesus' own ministry methods and to prepare them for the future broader mission. Such directions illustrate a staged approach to evangelism, suggesting strategic prioritization in their mission and affirming the unique roles of the apostles as bearers of the new covenant within the broader historical and covenantal context .

In the Syriac Orthodox tradition, Noah’s Ark is used as a metaphor for Mary to emphasize her role as a vessel of salvation. Just as the Ark preserved Noah and his family from the Flood, offering them deliverance, Mary is seen as the Theotokos who carried Jesus Christ, the Savior, in her womb. This analogy underscores her pivotal role in the incarnation, portraying her as essential to God’s plan for humanity's salvation through Christ. The Ark provided physical safety and continuity of life, while Mary embodies spiritual sanctity and the entrance of divine life into the world. This reflects theological views on Mary’s purity, obedience, and her central place in salvation history .

In the Syriac Orthodox tradition, the annunciation by the Angel Gabriel to Mary symbolizes themes of divine favor, obedience, and the fulfillment of prophecy. Mary is portrayed as being chosen by God, highlighting her purity and righteousness. The event foreshadows her role as the Theotokos (Mother of God), signifying her as a vessel through which the divine plan for salvation is realized. The parallel with Noah’s ark underscores her significance as an embodiment of grace, as she becomes the means by which Christ enters the world, akin to how the ark was a vessel of salvation .

The narrative of the sinful woman in Luke 7:36-50 is utilized within the Syriac Orthodox tradition to convey messages of profound repentance and divine forgiveness. The woman's actions of washing Jesus' feet with her tears, drying them with her hair, and anointing them with ointment are symbolic acts of humble repentance and devotion. This story exemplifies the boundless mercy and forgiveness of Jesus, as He acknowledges her faith and contrition by forgiving her sins despite her social standing. In the Syriac tradition, this narrative underscores the transformative power of sincere repentance and reassures believers of the possibility of forgiveness and redemption through genuine expressions of faith and humility .

The interaction between Jesus and the Pharisees during the anointment by the sinful woman reveals deeper theological insights by contrasting divine compassion with human self-righteousness. In observing Jesus' acceptance of the woman's repentance, the Pharisees' attitude reflects a lack of understanding of true mercy and grace. The Syriac Orthodox context uses this story to highlight Jesus' role as the divine forgiver, who offers redemption and new life through grace, beyond the prescriptions of the law. It challenges adherents to move beyond mere legalistic piety to embrace a transformative grace that the Pharisees failed to grasp. This underscores a theology where grace and humility are central to experiencing God's forgiveness .

The theme of repentance in the story of Abraham on Mount Moriah is illustrated through Abraham's willingness to sacrifice his son, Isaac, as a testament of his faith and submission to God's will. This act of obedience is a portrayal of repentance, as he proves his devotion through ultimate sacrifice. However, at the last moment, God intervenes and provides a ram as a substitute, symbolizing divine mercy and forgiveness. This narrative is used to reflect on repentance where sinners are encouraged to trust in God's guidance and mercy, understanding that their faith and willingness to follow God’s command is acknowledged and rewarded .

In the narrative of Abraham's sacrifice, the Syriac verb form ܩܪܐ is repeated with variations to convey layers of meaning. The form ܩܪܳܟ (your call) underscores a personal communication directed at Abraham, emphasizing divine command and direct engagement. In the progression to ܩܳܪܶܝܢܰܢ (we are calling), it illustrates a communal aspect of calling, symbolizing a collective remembrance or invocation of divine interaction. Such linguistic variations reinforce the dynamic between divine instruction and human response, punctuating the narrative not just as historical recounting, but as an active, ongoing dialogue between God and humanity .

The Sacrament of the Anointing of the Sick in the Syriac Orthodox Church reflects a theological emphasis on healing and forgiveness by integrating prayerful intercession for physical and spiritual recovery. It combines repentance with God's mercy to offer holistic healing, acknowledging Jesus' healing ministry and the apostolic tradition of anointing with oil. This sacrament stresses the presence of God's grace as actively working to restore the believer’s body and soul. The liturgical text used during this sacrament emphasizes mercy, reflecting the belief that repentance and faith can lead to divine healing and an assurance of spiritual well-being within the community .

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