Podcasts about Syriac

In 635 A.D., a Syriac bishop arrived in the Chinese capital, Chang'an. This is the story of the stele they put up to commemorate that event...Support the show

This is the first Syriac reader for the New Testament. It guides the reader through the Syriac New Testament Peshitta, glossing the uncommon words and parsing difficult word forms. It is designed for two groups of people. First, for students learning Syriac after a years' worth of study this series provides the material to grow in reading ability from the primary texts. Second, this series is designed for scholars, linguists, theologians, and curious lay people looking to refresh their Syriac, or use them in preparation for their work of study, and teaching. The Syriac Peshiṭta Bible: The New Testament (Gorgias Press, 2023) immerses the reader in the biblical texts in order to build confidence reading Classical Syriac as quickly as possible. To achieve this, all uncommon words that occur fewer than 25 times in the Syriac New Testament are glossed as footnotes. This enables the beginner or intermediate student to continue reading every passage unhindered. Therefore, this book complements traditional language grammars and is especially ideal for beginner and intermediate students learning to read Syriac. However, even advanced readers will appreciate the glossing of the occasional rare word. Other features include: Maps from the New Testament period with Syriac place names Paradigm charts of Syriac nouns and verbs A glossary of all the words not glossed below the text The base text is the Antioch Bible which includes the Peshitta for the canonical Syriac books, and later translations (probably Philoxenian) for the rest which makes this ideal for readers. For listeners who are interested in buying this tool for themselves, Gorgias has offered a 10% discount code for listeners of this podcast through the end of May 2025. If you order through the Gorgias website, simply enter the discount code NBNNTR10% at checkout. The book can be purchased from Gorgias here. A preview of the book can be found here. Timothy A. Lee is a PhD student at the University of Cambridge. His research focuses on textual criticism of the Greek and Hebrew Bible, the Dead Sea Scrolls, biblical interpretation, ancient history, and theology. Some of his work is published in journals such as Revue de Qumran, Textus, the Journal of Septuagint and Cognate Studies, and Journal for the Study of the Pseudepigrapha. He has three previous degrees from the Universities of Oxford and Durham. Jonathon Lookadoo is Associate Professor at the Presbyterian University and Theological Seminary in Seoul, South Korea. While his interests range widely over the world of early Christianity, he is the author of books on the Epistle of Barnabas, Ignatius of Antioch, and the Shepherd of Hermas, including The Christology of Ignatius of Antioch (Cascade, 2023). Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/middle-eastern-studies

This is the first Syriac reader for the New Testament. It guides the reader through the Syriac New Testament Peshitta, glossing the uncommon words and parsing difficult word forms. It is designed for two groups of people. First, for students learning Syriac after a years' worth of study this series provides the material to grow in reading ability from the primary texts. Second, this series is designed for scholars, linguists, theologians, and curious lay people looking to refresh their Syriac, or use them in preparation for their work of study, and teaching. The Syriac Peshiṭta Bible: The New Testament (Gorgias Press, 2023) immerses the reader in the biblical texts in order to build confidence reading Classical Syriac as quickly as possible. To achieve this, all uncommon words that occur fewer than 25 times in the Syriac New Testament are glossed as footnotes. This enables the beginner or intermediate student to continue reading every passage unhindered. Therefore, this book complements traditional language grammars and is especially ideal for beginner and intermediate students learning to read Syriac. However, even advanced readers will appreciate the glossing of the occasional rare word. Other features include: Maps from the New Testament period with Syriac place names Paradigm charts of Syriac nouns and verbs A glossary of all the words not glossed below the text The base text is the Antioch Bible which includes the Peshitta for the canonical Syriac books, and later translations (probably Philoxenian) for the rest which makes this ideal for readers. For listeners who are interested in buying this tool for themselves, Gorgias has offered a 10% discount code for listeners of this podcast through the end of May 2025. If you order through the Gorgias website, simply enter the discount code NBNNTR10% at checkout. The book can be purchased from Gorgias here. A preview of the book can be found here. Timothy A. Lee is a PhD student at the University of Cambridge. His research focuses on textual criticism of the Greek and Hebrew Bible, the Dead Sea Scrolls, biblical interpretation, ancient history, and theology. Some of his work is published in journals such as Revue de Qumran, Textus, the Journal of Septuagint and Cognate Studies, and Journal for the Study of the Pseudepigrapha. He has three previous degrees from the Universities of Oxford and Durham. Jonathon Lookadoo is Associate Professor at the Presbyterian University and Theological Seminary in Seoul, South Korea. While his interests range widely over the world of early Christianity, he is the author of books on the Epistle of Barnabas, Ignatius of Antioch, and the Shepherd of Hermas, including The Christology of Ignatius of Antioch (Cascade, 2023). Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Saint Epiphanios was born a Jew in Palestine, but he and his sister came to faith in Christ and were baptized together. Epiphanios gave all his possessions to the poor and became a monk. He knew St Hilarion the great (October 31), and traveled among the monks of Egypt to learn their ways and wisdom. The fame of his virtue spread so widely that several attempts were made to make him bishop, first in Egypt, then in Cyprus. Whenever Epiphanios heard of these plans, he fled the area. He was finally made bishop by means of a storm: told to go to Cyprus, he took ship instead for Gaza, but a contrary wind blew his ship directly to Cyprus, where "Epiphanios fell into the hands of bishops who had come together to elect a successor to the newly-departed Bishop of Constantia, and the venerable Epiphanios was at last constrained to be consecrated, about the year 367." (Great Horologion). He guarded his flock faithfully for the remainder of his life, working many miracles, defending the Church against the Arian heresy, and composing several books, of which the best-loved is the Panarion (from the Latin for 'bread-box'), an exposition of the Faith and an examination of eighty heresies. He was sometimes called the 'Five-tongued' because he was fluent in Hebrew, Egyptian, Syriac, Greek, and Latin.   Saint Germanos was the son of a prominent family, in Constantinople. He became Metropolitan of Cyzicus, then was elevated to the throne at Constantinople in 715. It was he who baptized the infant Constantine, who for his whole life was nicknamed "Copronymos" because he defecated in the baptismal font (though he was neither the first nor the last infant to do so). At this incident, Patriarch Germanos is said to have prophesied that the child would one day bring some foul heresy upon the Church, which he did, becoming a notorious iconoclast as emperor. Germanos openly opposed the decree of the Emperor Leo the Isaurian which began the persecution of the holy icons. For this he was deposed and driven into exile in 730. He lived the rest of his life in peace. Saint Germanos is the composer of many of the Church's hymns, notably those for the Feast of the Meeting in the Temple.   These two Saints are always commemorated together.

Syriac Lexis and Lexica: Compiling Ancient and Modern Vocabularies (Gorgias Press, 2024) publishes the papers presented at the round table on Syriac lexicology and lexicography held at the 13th Symposium Syriacum (Paris, 2022). An international group of scholars approaches this field from several new angles and shows how much remains to be done, from the creation of new lexical databases to the update of previously existing ones and the study of new lexica that have been recently discovered. The multifocal approach adopted by the contributions to this volume testifies to the richness of this field, which offers several avenues for further inquiry. The volume is designed for scholars in Syriac, as well as for those interested in the contacts between Syriac and its neighboring languages from the past and the present, such as Greek, Arabic, Iranian languages and Neo-Aramaic varieties. New Books in Late Antiquity is presented by Ancient Jew Review. Mara Nicosia is a British Academy Newton International Fellow at Durham University (UK). Trained as a Semitic philologist, she earned her PhD from the University of Naples "L'Orientale" (2020). Her primary research focus is the development of rhetoric as an academic subject in Syriac schools, but she also works on the contacts between Greek and various types of Aramaic and on technical vocabularies in comparison. Michael Motia teaches in Classics and Religious Studies at UMass Boston. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Syriac Lexis and Lexica: Compiling Ancient and Modern Vocabularies (Gorgias Press, 2024) publishes the papers presented at the round table on Syriac lexicology and lexicography held at the 13th Symposium Syriacum (Paris, 2022). An international group of scholars approaches this field from several new angles and shows how much remains to be done, from the creation of new lexical databases to the update of previously existing ones and the study of new lexica that have been recently discovered. The multifocal approach adopted by the contributions to this volume testifies to the richness of this field, which offers several avenues for further inquiry. The volume is designed for scholars in Syriac, as well as for those interested in the contacts between Syriac and its neighboring languages from the past and the present, such as Greek, Arabic, Iranian languages and Neo-Aramaic varieties. New Books in Late Antiquity is presented by Ancient Jew Review. Mara Nicosia is a British Academy Newton International Fellow at Durham University (UK). Trained as a Semitic philologist, she earned her PhD from the University of Naples "L'Orientale" (2020). Her primary research focus is the development of rhetoric as an academic subject in Syriac schools, but she also works on the contacts between Greek and various types of Aramaic and on technical vocabularies in comparison. Michael Motia teaches in Classics and Religious Studies at UMass Boston. Learn more about your ad choices. Visit megaphone.fm/adchoices

Syriac Lexis and Lexica: Compiling Ancient and Modern Vocabularies (Gorgias Press, 2024) publishes the papers presented at the round table on Syriac lexicology and lexicography held at the 13th Symposium Syriacum (Paris, 2022). An international group of scholars approaches this field from several new angles and shows how much remains to be done, from the creation of new lexical databases to the update of previously existing ones and the study of new lexica that have been recently discovered. The multifocal approach adopted by the contributions to this volume testifies to the richness of this field, which offers several avenues for further inquiry. The volume is designed for scholars in Syriac, as well as for those interested in the contacts between Syriac and its neighboring languages from the past and the present, such as Greek, Arabic, Iranian languages and Neo-Aramaic varieties. New Books in Late Antiquity is presented by Ancient Jew Review. Mara Nicosia is a British Academy Newton International Fellow at Durham University (UK). Trained as a Semitic philologist, she earned her PhD from the University of Naples "L'Orientale" (2020). Her primary research focus is the development of rhetoric as an academic subject in Syriac schools, but she also works on the contacts between Greek and various types of Aramaic and on technical vocabularies in comparison. Michael Motia teaches in Classics and Religious Studies at UMass Boston. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/language

Friday Bible Study (4/4/25) // 2 Kings 17: 24-41 // Visit our website: https://mbchicago.org Follow us to remain connected: Facebook:   / mbc.chicago   Instagram:   / mbc.chicago   TikTok:   / mbc.chicago   Podcasts: Listen on Apple, Spotify & others To support this ministry, you can donate via: Zelle to: info@mbchicago.org Website: https://mbchicago.org/give Venmo: https://venmo.com/mbchurch DAF Donations: https://every.org/mbc.chicago PayPal: https://paypal.com/donate/?hosted_but... 2 Kings 17: 24-41 (ESV)Assyria Resettles Samaria24 And the king of Assyria brought people from Babylon, Cuthah, Avva, Hamath, and Sepharvaim, and placed them in the cities of Samaria instead of the people of Israel. And they took possession of Samaria and lived in its cities. 25 And at the beginning of their dwelling there, they did not fear the Lord. Therefore the Lord sent lions among them, which killed some of them. 26 So the king of Assyria was told, “The nations that you have carried away and placed in the cities of Samaria do not know the law of the god of the land. Therefore he has sent lions among them, and behold, they are killing them, because they do not know the law of the god of the land.” 27 Then the king of Assyria commanded, “Send there one of the priests whom you carried away from there, and let him[a] go and dwell there and teach them the law of the god of the land.” 28 So one of the priests whom they had carried away from Samaria came and lived in Bethel and taught them how they should fear the Lord.29 But every nation still made gods of its own and put them in the shrines of the high places that the Samaritans had made, every nation in the cities in which they lived. 30 The men of Babylon made Succoth-benoth, the men of Cuth made Nergal, the men of Hamath made Ashima, 31 and the Avvites made Nibhaz and Tartak; and the Sepharvites burned their children in the fire to Adrammelech and Anammelech, the gods of Sepharvaim. 32 They also feared the Lord and appointed from among themselves all sorts of people as priests of the high places, who sacrificed for them in the shrines of the high places. 33 So they feared the Lord but also served their own gods, after the manner of the nations from among whom they had been carried away.34 To this day they do according to the former manner. They do not fear the Lord, and they do not follow the statutes or the rules or the law or the commandment that the Lord commanded the children of Jacob, whom he named Israel. 35 The Lord made a covenant with them and commanded them, “You shall not fear other gods or bow yourselves to them or serve them or sacrifice to them, 36 but you shall fear the Lord, who brought you out of the land of Egypt with great power and with an outstretched arm. You shall bow yourselves to him, and to him you shall sacrifice. 37 And the statutes and the rules and the law and the commandment that he wrote for you, you shall always be careful to do. You shall not fear other gods, 38 and you shall not forget the covenant that I have made with you. You shall not fear other gods, 39 but you shall fear the Lord your God, and he will deliver you out of the hand of all your enemies.” 40 However, they would not listen, but they did according to their former manner.41 So these nations feared the Lord and also served their carved images. Their children did likewise, and their children's children—as their fathers did, so they do to this day.Footnotesa. 2 Kings 17: 27 Syriac, Vulgate; Hebrew them#2Kings | #BibleStudy | #DanielBatarseh | #mbchicago | #mbcchicago | #Bible | #livechurch | #churchlive | #chicagochurch | #chicagochurches | #versebyverse | #church | #chicago | #sermon | #bibleexplained | #bibleproject | #bibleverse #versebyverse #oldtestament

The Regent College Podcast top faculty fan Dr. Prabo Mihindukulasuriya joined Claire and Rachel to talk about his upcoming summer class, “Ten Classics from Pre-Modern African and Asian Christianity” (June 30 - July 4). In the conversation, he discusses Syriac Christianity and its long and rich history in the East before the arrival of Western missionaries and the beginnings of the colonial period. He mentions some of his favourite texts from the Syriac tradition, different mediums for communicating theology (such as poetry), the challenges and opportunities of contextualization and the coexistence of Christianity with Islam and Buddhism in the region. Prabo's infectious excitement is evident, and we hope it encourages you to join us this summer! BioDr. Prabo Mihindukulasuriya is Assistant Professor of the History of Christianity here at Regent College. He joined the faculty in 2022 after two decades of service at Colombo Theological Seminary (CTS) in Sri Lanka. He earned his Master of Christian Studies (MCS) from Regent College and completed his PhD at the University of Colombo. Dr. Mihindukulasuriya's areas of expertise encompass the history of Christianity, global Christianity, intercultural encounters, and the history of lay leadership in the Church. He has also contributed to discussions on the history of Christianity in South Asia.Previous Podcast AppearancesHistory of Christianity in South AsiaRegent College Podcast Thanks for listening. Please like, rate and review us on your podcast platform of choice and share this episode with a friend. Follow Us on Social Media Facebook Instagram Youtube Keep in Touch Regent College Summer Programs Regent College Newsletter

You have come into the light of His Face. You are conscious of His Everlasting Arms.You are conscious of what was hidden. It says in the Gospel of Philip that Jesus is His hidden Name.It's been revealed to you.Call on It, sing It, shout It, share It. "I heard their voices and I treasured their faith in my heart. And I sealed My Name upon their foreheads. For they are free men and they are mine." -Odes of Solomon, John Davidson Hallelujah, Hallelujah, Hallelujah.I love you, nik nikki@curlynikki.comPlease support the show: ▶▶https://www.patreon.com/goodmornings▶▶ Cash App $NikWalton __________________________________________Surrender Novena Day 9 - Father Dolindo Ruotolo"Pray always in readiness to surrender, and you will receive from it great peace and great rewards, even when I confer on you the grace of immolation, of repentance and of love. Then what does suffering matter? It seems impossible to you? Close your eyes and say with all your soul, “Jesus, you take care of it”. Do not be afraid, I will take care of things and you will bless my name by humbling yourself. A thousand prayers cannot equal one single act of surrender, remember this well. There is no novena more effective than this: O Jesus, I surrender myself to you, take care of everything! (10 times)Mother, I am yours now and forever. Through you and with you I always want to belong completely to Jesus.Amen""See thoughts and feelings like a train that enters a station and then leaves; be like the station, not like a passenger." ~ Rupert Spira"Jesus" is a hidden name; "Christ" is a revealed name. So "Jesus" is not translated, but he's called by his name "Jesus." But the name "Christ" in Syriac is "Messiah," in Greek "Christ, and all the others have it according to their own language. "The Nazarene" reveals what's hidden. Christ has everything within himself, whether human or angel or mystery, and the Father."- Gospel of Philip "Take a deep breath, put a hand on your heart and repeat out loud: "It is safe for me to re-member who I was before I learned to hide." Deep breath. Thinking the world is not ready for your light is most likely your ego's way to rationalize your self repression. The earth has not only been ready for your light... now she demands it. If you think expressing your pain is vulnerable, try expressing your brightness without holding back." - @xavier.dagba

Ezekiel 34:1–16 (Listen) Prophecy Against the Shepherds of Israel 34:1 The word of the LORD came to me: 2 “Son of man, prophesy against the shepherds of Israel; prophesy, and say to them, even to the shepherds, Thus says the Lord GOD: Ah, shepherds of Israel who have been feeding yourselves! Should not shepherds feed the sheep? 3 You eat the fat, you clothe yourselves with the wool, you slaughter the fat ones, but you do not feed the sheep. 4 The weak you have not strengthened, the sick you have not healed, the injured you have not bound up, the strayed you have not brought back, the lost you have not sought, and with force and harshness you have ruled them. 5 So they were scattered, because there was no shepherd, and they became food for all the wild beasts. My sheep were scattered; 6 they wandered over all the mountains and on every high hill. My sheep were scattered over all the face of the earth, with none to search or seek for them. 7 “Therefore, you shepherds, hear the word of the LORD: 8 As I live, declares the Lord GOD, surely because my sheep have become a prey, and my sheep have become food for all the wild beasts, since there was no shepherd, and because my shepherds have not searched for my sheep, but the shepherds have fed themselves, and have not fed my sheep, 9 therefore, you shepherds, hear the word of the LORD: 10 Thus says the Lord GOD, Behold, I am against the shepherds, and I will require my sheep at their hand and put a stop to their feeding the sheep. No longer shall the shepherds feed themselves. I will rescue my sheep from their mouths, that they may not be food for them. The Lord God Will Seek Them Out 11 “For thus says the Lord GOD: Behold, I, I myself will search for my sheep and will seek them out. 12 As a shepherd seeks out his flock when he is among his sheep that have been scattered, so will I seek out my sheep, and I will rescue them from all places where they have been scattered on a day of clouds and thick darkness. 13 And I will bring them out from the peoples and gather them from the countries, and will bring them into their own land. And I will feed them on the mountains of Israel, by the ravines, and in all the inhabited places of the country. 14 I will feed them with good pasture, and on the mountain heights of Israel shall be their grazing land. There they shall lie down in good grazing land, and on rich pasture they shall feed on the mountains of Israel. 15 I myself will be the shepherd of my sheep, and I myself will make them lie down, declares the Lord GOD. 16 I will seek the lost, and I will bring back the strayed, and I will bind up the injured, and I will strengthen the weak, and the fat and the strong I will destroy.1 I will feed them in justice. Footnotes [1] 34:16 Septuagint, Syriac, Vulgate I will watch over (ESV)Ezekiel 34:23–24 (Listen) 23 And I will set up over them one shepherd, my servant David, and he shall feed them: he shall feed them and be their shepherd. 24 And I, the LORD, will be their God, and my servant David shall be prince among them. I am the LORD; I have spoken. (ESV)

In this special episode, Dr. Boyce sits down with Ignatian scholar Jack Bull to explore one of the most debated textual traditions of early Christianity—the letters of Ignatius of Antioch. With three competing recensions—the Short, the Middle, and the Long—each offering a different window into the voice and theology of the early church, which version truly reflects the historical Ignatius?Together, we'll walk through the textual history, theological developments, and manuscript evidence for each recension. From the minimalist Syriac tradition to the highly stylized Marian expansions of the Long Recension, what do these versions tell us about the evolution of early Christian thought—and about the editorial hands that shaped it?If you'd like to donate to our ministry or be a monthly partner that receives newsletters and one on one discussions with Dr. Boyce, here's a link: https://give.tithe.ly/?formId=6381a2ee-b82f-42a7-809e-6b733cec05a7 Here is a link to Jack's channel: https://www.youtube.com/@PatristicaHere is a link to the Syriac Short Recension: https://www.ewtn.com/catholicism/library/syriac-versions-of-the-ignatian-epistles-20958Here is a link to the Middle and Long: https://ccel.org/ccel/ignatius_antioch/epistles_of_ignatius/anf01.v.html#IgnatiusOfAntioch#TextualTradition#EarlyChristianity#Patristics#ChurchFathers#ShortRecension#MiddleRecension#LongRecension#SyriacChristianity#MartyrdomTheology#HistoricalTheology#AncientChurch#JackBull#DrBoyce#TheFACTSPodcast#IgnatianLetters#ManuscriptStudies#ChristianOrigins#TheologyPodcast#EarlyChurchDebates

in this last episode of the early Syriac church fathers we will learn about Ishodad of Merv (mid-9th century) was an East Syriac bishop and biblical commentator known for his scholarly contributions to the Church of the East. His epithet “of Merv” suggests he may have been born in the city of Merv in Central Asia (modern Turkmenistan), though this is not certain. He became the bishop of Ḥdatta (Haditha) in Assyria, near the Great Zab river in what is now northern Iraq, around 837 CE. In 852/853, after the death of Patriarch Abraham II, Ishodad was put forward as a candidate for Catholicos-Patriarch of the Church of the East. For more in depth biblical studies this is our website: www.twinsbiblicalacademy.com

In this episode we will lean about the life and significant intellectual contributions of George of the Arabs, a Syriac Orthodox bishop who lived from the mid-7th to early 8th century. Serving Arab Christian tribes during the early Islamic period, George was a prolific scholar known for his translations and commentaries on Aristotle, his completion of Jacob of Edessa's Hexaemeron, and various theological and liturgical writings. His work bridged Greek philosophical thought with Syriac intellectual traditions during a time of major cultural and political change in the Near East. As a key figure in this era, George's legacy highlights the continued intellectual exchange across linguistic and religious boundaries. check our online courses: www.twinsbiblicalacademy.com

John of Ephesus, a 6th-century Syriac Orthodox bishop, is highlighted as a crucial historian providing a Miaphysite perspective on a turbulent era in the Byzantine Empire. His surviving "Ecclesiastical History" offers eyewitness accounts of religious persecution and wars, contrasting with Chalcedonian viewpoints. Furthermore, his "Lives of the Eastern Saints" illuminates the practices of Miaphysite communities. As a primary source and a voice for a marginalized religious group, John's writings offer invaluable insights into Byzantine society, religious controversies, and the interplay between Syriac and Greek cultures. His works are essential for understanding Late Antiquity and the diversity of early Byzantine Christianity. for more online courses : www.twinsbiblicalacademy.com  

This podcast details the life and significant contributions of Jacob Baradaeus, a key figure in the 6th-century Syriac Orthodox Church. Facing intense imperial opposition, Baradaeus tirelessly worked to revive and organize the Miaphysite Christian community through extensive travel, strategic disguises, and the ordination of numerous clergy. His efforts led to the establishment of a distinct Syriac Orthodox Church, later known as the "Jacobite" Church. The text also highlights Baradaeus's travel habits, ascetic lifestyle, and the profound impact his itinerant ministry had on fostering trust and empowering local Christian communities, ensuring the church's survival and growth despite persecution. To learn more Aramaic visit this website: www.twinsbiblicalacademy.com  

This episode provides a comprehensive overview of John of Tella, a significant sixth-century Miaphysite bishop. It details his early life, monastic vocation, and pivotal role in leading the opposition to the Chalcedonian Creed in Syria. The text explores his resistance to imperial religious policies, including his exile and clandestine ordination of clergy, which were crucial for the survival of the Syrian Orthodox Church. Furthermore, the source examines John's surviving writings, highlighting his theological perspectives and his use of the Syriac language. Finally, it contextualizes John's life within the broader sociolinguistic landscape of sixth-century Syriac Christianity, emphasizing the importance of Syriac as a liturgical and theological language for Miaphysite communities. For more indepth studies check our website: www.twinsbiblicalacademy.com

In this podcast of season 9 we will dig deep in the life and influential career of Philoxenus of Mabbug, a prominent Miaphysite bishop, theologian, and writer within the 5th and 6th-century Syriac Christian tradition. The source outlines his theological contributions, particularly his staunch defense of Cyrillian Christology against Chalcedonian and Nestorian views. It highlights his role in the Christological debates of the era, his significant literary output including the Philoxenian New Testament, and his lasting legacy within the Oriental Orthodox churches, where he is revered as a key figure in shaping their doctrine and spirituality. Ultimately, the text paints a portrait of a dedicated and impactful church leader during a period of significant theological division. www.twinsbiblicalacademy.com

This book discusses hagiographic, historiographical, hymnological, and theological sources that contributed to the formation of the sacred picture of the physical as well as metaphysical Jerusalem in the literature of two Eastern Christian denominations, East and West Syrians. Popa analyses the question of Syrian beliefs about the Holy City, their interaction with holy places, and how they travelled in the Holy Land. He also explores how they imagined and reflected the theology of this itinerary through literature in Late Antiquity and the Middle Ages, set alongside a well-defined local tradition that was at times at odds with Jerusalem. Even though the image of Jerusalem as a land of sacred spaces is unanimously accepted in the history of Christianity, there were also various competing positions and attitudes. This often promoted the attempt at mitigating and replacing Jerusalem's sacred centrality to the Christian experience with local sacred heritage, which is also explored in this study. Popa argues that despite this rhetoric of artificial boundaries, the general picture epitomises a fluid and animated intersection of Syriac Christians with the Holy City especially in the medieval era and the subsequent period, through a standardised process of pilgrimage, well-integrated in the custom of advanced Christian life and monastic canon. The Making of Syriac Jerusalem (Routledge, 2023) is suitable for students and scholars working on the history, literature, and theology of Syriac Christianity in the late antique and medieval periods. Catalin-Stefan Popa is Research Professor in Church History at the Romanian Academy in Bucharest. He holds his Ph.D. from Georg August University of Göttingen, Germany (2016). In 2021 he received the venia legendi (habilitation) at Karl Franzens University of Graz, Austria. He published articles, and edited volumes on Syriac and Oriental ecclesiastical history, exegesis, and literature, including the monograph Gīwargīs I. (660–680). Ostsyrische Christologie in frühislamischer Zeit (Wiesbaden: Harrassowitz Verlag, 2016). He is the editor-in-chief and founder of The Syriac Annals of Romanian Academy (SARA). New Books in Syriac Studies is presented by Kristian Heal. Learn more about your ad choices. Visit megaphone.fm/adchoices

This book discusses hagiographic, historiographical, hymnological, and theological sources that contributed to the formation of the sacred picture of the physical as well as metaphysical Jerusalem in the literature of two Eastern Christian denominations, East and West Syrians. Popa analyses the question of Syrian beliefs about the Holy City, their interaction with holy places, and how they travelled in the Holy Land. He also explores how they imagined and reflected the theology of this itinerary through literature in Late Antiquity and the Middle Ages, set alongside a well-defined local tradition that was at times at odds with Jerusalem. Even though the image of Jerusalem as a land of sacred spaces is unanimously accepted in the history of Christianity, there were also various competing positions and attitudes. This often promoted the attempt at mitigating and replacing Jerusalem's sacred centrality to the Christian experience with local sacred heritage, which is also explored in this study. Popa argues that despite this rhetoric of artificial boundaries, the general picture epitomises a fluid and animated intersection of Syriac Christians with the Holy City especially in the medieval era and the subsequent period, through a standardised process of pilgrimage, well-integrated in the custom of advanced Christian life and monastic canon. The Making of Syriac Jerusalem (Routledge, 2023) is suitable for students and scholars working on the history, literature, and theology of Syriac Christianity in the late antique and medieval periods. Catalin-Stefan Popa is Research Professor in Church History at the Romanian Academy in Bucharest. He holds his Ph.D. from Georg August University of Göttingen, Germany (2016). In 2021 he received the venia legendi (habilitation) at Karl Franzens University of Graz, Austria. He published articles, and edited volumes on Syriac and Oriental ecclesiastical history, exegesis, and literature, including the monograph Gīwargīs I. (660–680). Ostsyrische Christologie in frühislamischer Zeit (Wiesbaden: Harrassowitz Verlag, 2016). He is the editor-in-chief and founder of The Syriac Annals of Romanian Academy (SARA). New Books in Syriac Studies is presented by Kristian Heal. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

This book discusses hagiographic, historiographical, hymnological, and theological sources that contributed to the formation of the sacred picture of the physical as well as metaphysical Jerusalem in the literature of two Eastern Christian denominations, East and West Syrians. Popa analyses the question of Syrian beliefs about the Holy City, their interaction with holy places, and how they travelled in the Holy Land. He also explores how they imagined and reflected the theology of this itinerary through literature in Late Antiquity and the Middle Ages, set alongside a well-defined local tradition that was at times at odds with Jerusalem. Even though the image of Jerusalem as a land of sacred spaces is unanimously accepted in the history of Christianity, there were also various competing positions and attitudes. This often promoted the attempt at mitigating and replacing Jerusalem's sacred centrality to the Christian experience with local sacred heritage, which is also explored in this study. Popa argues that despite this rhetoric of artificial boundaries, the general picture epitomises a fluid and animated intersection of Syriac Christians with the Holy City especially in the medieval era and the subsequent period, through a standardised process of pilgrimage, well-integrated in the custom of advanced Christian life and monastic canon. The Making of Syriac Jerusalem (Routledge, 2023) is suitable for students and scholars working on the history, literature, and theology of Syriac Christianity in the late antique and medieval periods. Catalin-Stefan Popa is Research Professor in Church History at the Romanian Academy in Bucharest. He holds his Ph.D. from Georg August University of Göttingen, Germany (2016). In 2021 he received the venia legendi (habilitation) at Karl Franzens University of Graz, Austria. He published articles, and edited volumes on Syriac and Oriental ecclesiastical history, exegesis, and literature, including the monograph Gīwargīs I. (660–680). Ostsyrische Christologie in frühislamischer Zeit (Wiesbaden: Harrassowitz Verlag, 2016). He is the editor-in-chief and founder of The Syriac Annals of Romanian Academy (SARA). New Books in Syriac Studies is presented by Kristian Heal. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/middle-eastern-studies

This book discusses hagiographic, historiographical, hymnological, and theological sources that contributed to the formation of the sacred picture of the physical as well as metaphysical Jerusalem in the literature of two Eastern Christian denominations, East and West Syrians. Popa analyses the question of Syrian beliefs about the Holy City, their interaction with holy places, and how they travelled in the Holy Land. He also explores how they imagined and reflected the theology of this itinerary through literature in Late Antiquity and the Middle Ages, set alongside a well-defined local tradition that was at times at odds with Jerusalem. Even though the image of Jerusalem as a land of sacred spaces is unanimously accepted in the history of Christianity, there were also various competing positions and attitudes. This often promoted the attempt at mitigating and replacing Jerusalem's sacred centrality to the Christian experience with local sacred heritage, which is also explored in this study. Popa argues that despite this rhetoric of artificial boundaries, the general picture epitomises a fluid and animated intersection of Syriac Christians with the Holy City especially in the medieval era and the subsequent period, through a standardised process of pilgrimage, well-integrated in the custom of advanced Christian life and monastic canon. The Making of Syriac Jerusalem (Routledge, 2023) is suitable for students and scholars working on the history, literature, and theology of Syriac Christianity in the late antique and medieval periods. Catalin-Stefan Popa is Research Professor in Church History at the Romanian Academy in Bucharest. He holds his Ph.D. from Georg August University of Göttingen, Germany (2016). In 2021 he received the venia legendi (habilitation) at Karl Franzens University of Graz, Austria. He published articles, and edited volumes on Syriac and Oriental ecclesiastical history, exegesis, and literature, including the monograph Gīwargīs I. (660–680). Ostsyrische Christologie in frühislamischer Zeit (Wiesbaden: Harrassowitz Verlag, 2016). He is the editor-in-chief and founder of The Syriac Annals of Romanian Academy (SARA). New Books in Syriac Studies is presented by Kristian Heal. Learn more about your ad choices. Visit megaphone.fm/adchoices

This book discusses hagiographic, historiographical, hymnological, and theological sources that contributed to the formation of the sacred picture of the physical as well as metaphysical Jerusalem in the literature of two Eastern Christian denominations, East and West Syrians. Popa analyses the question of Syrian beliefs about the Holy City, their interaction with holy places, and how they travelled in the Holy Land. He also explores how they imagined and reflected the theology of this itinerary through literature in Late Antiquity and the Middle Ages, set alongside a well-defined local tradition that was at times at odds with Jerusalem. Even though the image of Jerusalem as a land of sacred spaces is unanimously accepted in the history of Christianity, there were also various competing positions and attitudes. This often promoted the attempt at mitigating and replacing Jerusalem's sacred centrality to the Christian experience with local sacred heritage, which is also explored in this study. Popa argues that despite this rhetoric of artificial boundaries, the general picture epitomises a fluid and animated intersection of Syriac Christians with the Holy City especially in the medieval era and the subsequent period, through a standardised process of pilgrimage, well-integrated in the custom of advanced Christian life and monastic canon. The Making of Syriac Jerusalem (Routledge, 2023) is suitable for students and scholars working on the history, literature, and theology of Syriac Christianity in the late antique and medieval periods. Catalin-Stefan Popa is Research Professor in Church History at the Romanian Academy in Bucharest. He holds his Ph.D. from Georg August University of Göttingen, Germany (2016). In 2021 he received the venia legendi (habilitation) at Karl Franzens University of Graz, Austria. He published articles, and edited volumes on Syriac and Oriental ecclesiastical history, exegesis, and literature, including the monograph Gīwargīs I. (660–680). Ostsyrische Christologie in frühislamischer Zeit (Wiesbaden: Harrassowitz Verlag, 2016). He is the editor-in-chief and founder of The Syriac Annals of Romanian Academy (SARA). New Books in Syriac Studies is presented by Kristian Heal. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/christian-studies

This episode provides a comprehensive overview of Jacob of Sarug, a significant figure in 5th and 6th-century Syriac Christianity. It details his life, including his education at Edessa, his ecclesiastical roles, and his involvement in the theological debates following the Council of Chalcedon. The text extensively discusses Jacob's vast literary output, particularly his metrical homilies, highlighting their structure, style, and key theological themes rooted in Scripture and a Miaphysite understanding of Christ. Finally, it emphasizes Jacob's lasting legacy and profound contributions to Syriac literature, theology, and Christian tradition, underscoring his enduring influence as a poet-theologian. For More in Depth Teachings and more resources: www.twinsbiblicalacademy.com

The epistles of Ignatius in the Short recension are preserved for us in this form only in the Syriac. If they are more representative of the original writings of Ignatius, then they are some of the earliest Christian documents, offering a glimpse into the mind and heart of an early martyr of the church who was centered in Antioch. The current scholarly opinion is that these are an abridgement of the Middle Recension, but it is included here because that view has received challenge in the recent quarter century, some theorizing that the short recension is actually closer to the form of the original letters. Both the Short and the Middle Recensions will have their own resource episode. Have a question? Send me an email: churchhistoryandtheology@proton.meAll Resource episodes of Church History and Theology are donated to the public domain.

Ephrem the Syrian, a significant fourth-century Christian figure, was a prolific theologian and hymnographer known as a saint in many Christian traditions. Born in Nisibis, he served as a teacher and deacon, composing numerous influential hymns in Aramaic to defend orthodox beliefs. He founded the School of Nisibis and later moved to Edessa, leaving a lasting legacy through his theologically rich and poetically beautiful writings, some of which remain part of modern liturgies, particularly within Syriac and Eastern Christian practices. His works, including Hymns on Paradise and Hymns on the Nativity, showcase his mastery and continue to be venerated for their literary and spiritual value. for more in depth online courses check www.twinsbiblicalacademy.com

The provided text introduces Aphrahat, a significant fourth-century Syriac-Christian writer and ascetic from the Persian Empire. His important literary contribution, the "Demonstrations," offers insights into early Eastern Christian doctrine and practice, distinct from Western influences. Aphrahat's work reveals his pastoral concerns, engagement with biblical interpretation, and interactions with the Jewish community. These writings are valuable for understanding the development of Christianity in Persia and its relationship with Judaism in that historical context. www.twinsbiblicalacademy.com

This podcast from the research of Andre Moubarak examines Tatian the Assyrian, a significant yet controversial figure in early Christianity, noting his authorship of the first gospel harmony, the Diatessaron, which became a standard text in Syriac churches. The text traces Tatian's life, from his Assyrian origins and conversion to his mentorship under Justin Martyr and subsequent divergence into ascetic and theologically distinct views associated with the Encratites. It highlights his theological innovations and criticisms of Greek culture as expressed in his Oratio ad Graecos. Finally, the source explores Tatian's complex legacy, contrasting his lasting influence in the East with his condemnation as a heretic in the West and considering his impact on biblical textual history. www.twinsbiblicalacademy.com

Bardaisan of Edessa was an early Syriac Christian philosopher whose life and work significantly impacted the intellectual landscape of his time. This text examines his life, thought, and enduring legacy, placing him within the context of early Christianity and philosophical thought. Bardaisan's intellectual formation, blending Christian theology with Greek philosophy and Mesopotamian culture, is explored. His major works, theological positions on free will and cosmology, and cultural contributions are analyzed, alongside the reception and influence of his ideas, even amidst controversy. The text also places Bardaisan's thought in a comparative perspective with Greek philosophy, Origen, and Syriac Christianity, and considers modern scholarly perspectives. www.twinsbiblicalacademy.com

This episode we continue to follow the monk Xuanzang on his path along the silk road.  From Gaochang, he traveled through the Tarim Basin, up over the Tianshan Mountains, to the heart of the Western Gokturk Qaghanate.  From there, he traveled south, through the region of Transoxania to Bactria and the land of Tukhara.  He pushed on into the Hindu Kush, witnessing the stone Buddha statues of Bamiyan, and eventually made his way to the land of Kapisa, near modern Kabul, Afghanistan.  From there he would prepare to enter the Indian subcontinent: the home of the historical Buddha. For more discussion and some photos of the areas along this journey, check out our podcast blog at https://sengokudaimyo.com/podcast/episode-121   Rough Transcript Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua, and this is Episode 121: Journey to the West, Part 2   The cold winds blew through the travelers' doubled up clothing and thick furs.  Cold, wet ground meant that even two sets of boots were not necessarily enough after several days.  The frozen mist would often obscure everything except for the path immediately in front, hiding the peaks and making the sky a uniform white. In many places, the path would be blocked by rock, ice, or snow—the remnants of an avalanche, which could easily take an unsuspecting traveler.  And there was the elevation.  Hiking through the mountains, it was easy enough to reach heights of a mile or higher, and for those not accustomed to that elevation the thin air could take a surprising toll, especially if you were pushing yourself.  And the road was no less kind to the animals that would be hauling said travelers and their gear. And yet, this was the path that Xuanzang had agreed to.  He would continue to push through, despite the various deprivations that he would be subjected to.  No doubt he often wondered if it was worth it.  Then again, returning was just as dangerous a trip, so why not push on?   Last episode we introduced the monk Xuanzang, who traveled the Silk Road to India in the 7th century and returned to China.  He brought back numerous sutras to translate, and ended up founding a new school, known as the Faxian school—or the Hossou school in Japan.   As we mentioned last time, Xuanzang during his lifetime met with students from the archipelago when they visited the continent.  The records of his travels—including his biography and travelogue—are some of the best information we have on what life was like on the silk road around this time. In the last episode, we talked about Xuanzang: how he set out on his travels, his illegal departure from the Tang empire, and his perilous journey across the desert, ending up in Gaochang.  There, King Qu Wentai had tried to get him to stay, but he was determined to head out.  This episode we are going to cover his trip to Agni, Kucha, and Baluka—modern Aksu—and up to the Western Gokturk Qaghanate's capital of Suyab.  From there, we'll follow his footsteps through the Turkic controlled regions of Transoxania and into Tukhara, in modern Afghanistan.  Finally, we'll cover the last parts of his journey before he reached the start of his goal:  India. From Gaochang, Xuanzang continued on, through the towns he names as Wuban and Dujin, and into the country of Agni—known today as the area of Yanqi—which may also have been known as Wuqi.  The route was well-enough known, but it wasn't necessarily safe.  At one point, Xuanzang's caravan met with bandits, whom they were fortunately able to pay off.  The following night they encamped on a river bank with some merchants who also happened to be traveling the road.  The merchants, though, got up at midnight and headed out, hoping to get to the city early so that they could be the first ones to the market.  They only made it a few miles down the road, however, before they encountered more bandits, who slaughtered them and took their goods.  The following day, Xuanzang and his retinue came upon the merchants' remains lying in the road and saw the aftermath of the massacre. This was an unforgiving land, and the road was truly dangerous, even for those who traveled it regularly.  And yet Xuanzang was planning to travel its entire length until he reached India. So with little alternative, they carried on to the royal city of Agni. Agni, or Yanqi, sits on the southwestern edge of the basin, west of Bositeng lake, on the border between the Turfan basin and the larger Tarim Basin.  The name is thought to be a Tocharian—or Turfanian—name for the city, which is also known as Karashr. According to the biography by Huili, Xuanzang and his party didn't stay long in Agni.  Apparently Agni and Gaochang were not exactly on friendly terms, and even though the King of Agni and his ministers reportedly came out to greet Xuanzang and welcome him to their city, they refused to provide any horses.  They spent a single night and moved on. That said, Agni still made an impression on Xuanzang.  He noted how the capital was surrounded by hills on four sides, making it naturally defensible.  As for the people, he praises them as honest and straightforward.  They wore clothing of felt and hemp cloth, and cut their hair short, without hats or any kind of headwear.  Even the climate was pleasant, at least for the short time he was there.  He also notes that they used a script based on India—likely referring to the Brahmic script, which we find in the Tarim basin. However, as for the local lord, the King of Agni, he is a little less charitable.  Xuanzang claimed he was brave but “lacked resourcefulness” and he was a bit of a braggart.  Furthermore, the country had “no guiding principles or discipline and government orders are imperfect and not seriously implemented.”  He also mentioned the state of Buddhism in the country, noting that they were followers of Sarvastivada school, a Theravada sect popular along the Silk Road at the time.  Xuanzang was apparently not too pleased with the fact that they were not strict vegetarians, including the “three kinds of pure meat”.  From Agni, Xuanzang continued southwest, heading for the kingdom of Kucha.  He seems to have bypassed the nearby kingdom of Korla, south of Agni, and headed some 60 or 70 miles, climbing over a ridge and crossing two large rivers, and then proceeding another 200 miles or so to the land of Kucha. Kucha was a kingdom with over one hundred monasteries and five thousand monks following a form of Theravada Buddhism.  Here, Xuanzang was welcomed in by the king, Suvarnadeva, described as having red hair and blue eyes.  While Xuanzang was staying in Kucha, it is suspected that he probably visited the nearby Kizil grotto and the Buddhist caves, there, which include a painting of King Suvarnadeva's father, King Suvarnapuspa, and his three sons. You can still visit Kucha and the Kizil grottos today, although getting there is quite a trek, to be sure.  The ancient Kuchean capital is mostly ruins, but in the Kizil caves, protected from the outside elements, you can find vivid paintings ranging from roughly the 4th to the 8th century, when the site was abandoned.  Hundreds of caves were painted, and many still demonstrate vibrant colors.  The arid conditions protect them from mold and mildew, while the cave itself reduces the natural bleaching effect of sunlight.  The paintings are in numerous styles, and were commissioned by various individuals and groups over the years.  They also give us some inkling of how vibrant the city and similar structures must have been, back when the Kuchean kingdom was in its heyday. The people of Kucha are still something of a mystery.  We know that at least some of them spoke an Indo-European language, related to a language found in Agni, and both of these languages are often called Tocharian, which we discussed last episode.  Xuanzang himself noted that they used Indian writing, possibly referring to the Brahmi script, or perhaps the fact that they seem to have used Sanskrit for official purposes, such as the inscription on the cave painting at Kizil giving the name of King Suvarnapuspa.  The Kucheans also were clothed in ornamental garments of silk and embroidery.  They kept their hair cut, wearing a flowing covering over their heads—and we see some of that in the paintings. Xuanzang also notes that though we may think of this area as a desert, it was a place where rice and grains, as well as fruit like grapes, pomegranates, plums, pears, peaches, and almonds were grown.  Even today, modern Xinjiang grows some absolutely fantastic fruit, including grapes, which are often dried into raisins. Another point of interest for Xuanzang may have been that Kucha is known as the hometown of none other than Kumarajiva.  We first mentioned Kumarajiva back in episode 84.  Kumarajiva was one of the first people we know of who translated many of the sutras from India that were then more widely disseminated throughout the Yellow River and Yangzi river basins.  His father was from India and his mother was a Kuchean princess.  In the middle of the 4th century, when he was still quite young, he traveled to India and back with his mother on a Buddhist pilgrimage.  Later he would start a massive translation project in Chang'an.  His translations are credited with revolutionizing Chinese Buddhism. Xuanzang was initially welcomed by the king, his ministers, and the revered monk, Moksagupta.  They were accompanied by several thousand monks who set up tents outside the eastern gate, with portable Buddha images, which they worshipped, and then Xuanzang was taken to monastery after monastery until sunset.  At one of the monasteries, in the southeast of the city, there were several tens of monks who originally came from Gaochang, and since Xuanzang had come from there, they invited him to stay with them. The next day he met and feasted with the King, politely declining any meat, and then went to the monastery in the northwest to meet with the famous monk: Moksagupta.  Moksagupta himself had made the journey to India, and had spent 20 years there himself.  It seems like this would have been the perfect person for Xuanzang to talk to about his plans, but instead, the two butted heads.  Moksagupta seems to have seen Xuanzang's Mahayana faith as heretical.  He saw no reason for Xuanzang to travel all the way to India when he had all the sutras that anyone needed there in Kucha, along with Moksagupta himself.   Xuanzang's response seems to have been the Tang dynasty Buddhist version of “Okay, Boomer”, and then he went ahead and tore apart Moksagupta's understanding of his own sutras—or so Xuanzang relayed to his biographers.  We don't exactly have Moksagupta's side, and, let's face it, Xuanzang and his biographers are not necessarily reliable narrators.  After all, they followed Mahayana teachings, which they considered the “Greater Vehicle”, and they referred to the Theravada teachings as the “Hinayana” or “Lesser Vehicle”.  Meanwhile, Theravada Buddhists likely saw many of the Mahayana texts as extraneous, even heretical, not believing them to actually be the teachings of the Buddha. It must have been winter time, as the passes through the mountains on the road ahead were still closed, and so Xuanzang stayed in Kucha, spending his time sightseeing and meeting with various people.  He even went back to see Moksagupta, but the older monk shunned him, and would get up and exit the room rather than engaging with him, so they had no more conversations. Eventually, Xuanzang continued on his way west, following along the northern rim of the Tarim basin.  Two days out from Kucha, disaster struck.  Some two thousand or so Turkish bandits suddenly appeared—I doubt Xuanzang was counting, so it may have been more or less.  I imagine that memories of what had happened to the merchants near Agni must have gone through Xuanzang's mind.   Fortunately, for him, they were fighting over loot that they had pillaged from various travelers, and since they couldn't share it equally, they fell to fighting each other and eventually dispersed. He travelled for almost 200 miles after that, stopping only for a night at the Kingdom of Baluka, aka Gumo—the modern city of Aksu.  This was another Theravada Buddhist kingdom.  Xuanzang noted tens of Buddhist temples, and over 1000 Buddhist monks.  The country was not large—about 200 miles east to west and 100 miles north to south.  For reference that means it was probably comparable in size with Kyushu, in terms of overall area, or maybe the size of Denmark—excluding Greenland—or maybe the US state of Maryland.  Xuanzang described the country as similar to Kucha in just about every way, including the written language and law, but the spoken language was different, though we don't get many more details. From Baluka, he crossed northward through the Tianshan mountains, which are classified as an extension of the Pamirs known as the Ice Mountains.  Had he continued southwest, he would have hit Kashgar and crossed over between the Pamir and Tian Shan ranges into the Ferghana valley, but instead he turned north. We don't know exactly why he took this perilous option, but the route that may have been popular at the time as it was one of the most direct routes to the seat of the Western Gokturk Empire, which he was currently traveling through. The Tian Shan mountains were a dangerous journey.  Avalanches could block the road—or worse.  Xuanzang describes the permanent ice fields—indeed, it is the ice fields and glaciers of the Tian Shan that melt in the summer and provide the oasis towns of the Tarim Basin with water, even to this day.  In Xuanzang's day, those glaciers were likely even more prevalent than today, especially as they have been recorded as rapidly disappearing since 1961.  And where you weren't on snow and ice, the ground was probably wet and damp from the melt.  To keep warm, you would wear shoes over your shoes, along with heavy fur coats, all designed to reduce exposure. Xuanzang claims that 3 or 4 of every 10 people didn't survive the crossing—and that horses and oxen fared even worse.  Even if these numbers are an exaggeration, the message is clear:  This was a dangerous journey. After about seven days, Xuanzang came out of the mountains to the “Great Pure Lake”, the “Da Qing Hai”, also known as the Hot Sea or the Salt Sea, which likely refers to Issyk Kul.  The salt content, along with the great volume of water it possesses, means that the lake rarely freezes over, which is likely why it is seen as “hot” since it doesn't freeze when the fresh water nearby does.  This lake is the second largest mountain lake in the world, and the second deepest saltwater lake.  Traveling past the lake, he continued to Suyab, near modern Tokmok, in Kyrgyzstan, just west of the modern capital of Bishkek.  This was an old Sogdian settlement, and had since become the capital of the Western Gokturks.  Sogdians—like Xuanzang's guide, Vandak—were integral to the Gokturk kingdom. Their language was the lingua franca of the Silk Road, and at the time of the Gokturk Khaganate, it was also the official court language, and so when Xuanzang appeared at the court of the Great Khagan of the Western Gokturks, it was likely the language of diplomacy. When we think of Turkic people, many in the English speaking world think of Turkiye, and perhaps of the mighty Ottoman empire.  Some may think of Turkmenistan, Kazhakstan, Kyrgyzstan, or Uzbekistan, among others.  And of course, there are the Uyghur people in Xinjiang.  All of these people claim roots in the ancestral Turkic homeland in the Altai mountains, which sit largely in western Mongolia, north of China's Xinjiang region.  Much like the Xiongnu and the Mongols, they were pastoral nomads, moving their herds across the steppes, often covering great distances.  They would regularly move through different regions, perhaps returning each season, though sometimes not returning for years at a time.  They were often seen as barbarians by settled people living in cities, and yet their goods and horses were highly prized. Nomad and sedentary lifestyles would often collide.  Farmers would turn pastureland into fields, and when the nomadic people returned on their circuits, they would find walls and fences where there was once open land, and the people there would claim to “own” the land, a concept often foreign to people who were always on the move.  Nomadic people, such as the Gokturks, were not necessarily keeping vast libraries of records about themselves and their histories, and so much of what we get comes from external sources, which do not always have incredibly reliable narrators.  To many of the settled agriculturalists, groups like the Turks were marauders who raided their villages and farms.  They were a great bogeyman of the steppes, which required the firm hand of strong defenses to keep out—or so their opponents would want people to think. While they were known for their warfare, which incorporated their mobility, but they were keenly interested in trade, as well.  They understood the value of the trade routes and the various cities and states that they included in their empire.  Thus, the Sogdians and the Gokturks seem a natural fit: the Sogdians were more settled, but not entirely so, as demonstrated by their vast trade networks.  And the Sogdians also were part of the greater central Eurasian steppe culture, so the two cultures understood each other, to a degree.  They are even depicted similarly in art, with slight differences, such as long hair that was often associated with Turks over the Sogdians.  In some areas of the Gokturk empire, Sogdians would run the cities, while the Gokturks provided military aid and protection. Xuanzang's description of the people of Suyab, or the “City of Suye River”, doesn't pick out anyone in particular, and he even says that it was a place where traders of the Hu, or foreign, tribes from different countries mingle their abodes.  He mentions the people here as being called Suli, which is also the name given to the language—this may refer to “Sogdian” in general.  They write with an alphabet that is written vertically rather than horizontally—this may refer to a few scripts that were written this way, possibly based off Syriac or Aramaic alphabets that were adapted to Sogdian and other Iranian languages, but it isn't clear. We are told that the people dressed in felt and hemp clothing, with fur and “cotton” garments.  Their clothes fit tightly, and they kept their hair cut short, exposing the top of their heads—though sometimes they shaved it completely, tying a colored silk band around the forehead. He goes on to describe these people as greedy liars, possibly a reference to the mercantile nature of many of the people at the time. Something to note: The Turks of this time had not yet encountered Islam, which was just now starting to rise up in the Middle East.  The Prophet Muhammad is said to have been born around the end of the 6th century CE and was preaching in the early 7th century, though his teachings would begin to spread outward soon enough.  But that means that the Gokturks were not an Islamic empire.  Rather, their own traditions seem to have focused on the worship of Tengri, an Altaic personification of the universe, often simplified as a “sky god”.  Tengrism can be found amongst the Xiongnu, Mongols, and others, and it was the national religion of the Gokturks themselves, but there were many who also adopted other religions that they encountered, including Zoroastrianism, Christianity, Manichaeism, and Buddhism.  In fact, Xuanzang notes that the Turks he met in Suyab would not sleep or sit on beds made of wood because wood was thought to contain the spirit of fire, which he says they worshipped.  That sounds similar to Zoroastrian beliefs, where fire is associated with Ahura Mazda, who is also worshipped as a sky god.  These may have been beliefs inherited from their Eastern Iranian Sogdian partners. In Xuanzang's biography, we are given more details about his visit to Suyab.  Apparently, as he was headed to the city, he met a hunting party, which we are told was the retinue of Yehu Khan.  Hunting was an important part of life on the steppes, and it continued to be a favorite sport of the Gokturk nobility. Yehu Khan—possibly Yagbhu Khan, though that is up for some debate—is described as being dressed in a green silk robe, with his hair exposed, and wearing  a turban of white silk about ten feet long that wrapped his forehead and hung behind his back.  His “hunting” expedition wasn't just a couple of the guys.  It included about 200 officials, all with plaited hair and dressed in brocade robes—they weren't exactly out there roughing it.  He also had his soldiers, dressed in furs, felt, or fine woolen clothes, and there were so many cavalry that they stretched out of sight.  The Khan seemed pleased to meet Xuanzang, but his hunt was expected to last another couple of days, at least, so he sent an attendant named Dharmaja to take Xuanzang back to wait for the Khan to return. Three days later, Xuanzang was given an audience.  The khan was seated in a large yurt.  Xuanzang noted the seeming incongruity between the khan, sitting there in the tent, decorated with golden flowers, with the officials dressed in magnificent brocade garments sitting in two long rows in front of him and the armed guards behind him, compared to the simple felt walls of the tent. A ”yurt” is a common feature of nomadic life on the steppes.  It wasn't exactly a single person operation to haul them around, but they can be taken down and put up with relative ease.  And while yurts could be relatively simple, there are examples of much more elaborate structures.  There is little reason they couldn't be made larger, perhaps with some extra support.  In later centuries, there are examples of giant yurts that seem like real construction projects.  Use of tents, even in a city, where they had permanent palace buildings, was likely a means of retaining the nomadic steppe traditions, even while enjoying the benefits of city life. Whom exactly Xuanzang met with is a matter of debate.  His records seem to indicate that it was Tong Yabghu Qaghan of the Western Gokturk Khaganate, but other sources say that Tong Yabghu Qaghan died in 628, and the earliest Xuanzang could have been meeting with him was 630, two years later, so if that is the case, he must have met with Tong Yabghu's son, Si Yabghu Qaghan.  It is likely that Xuanzang, who was dictating his accounts years after, mentioned the Qaghan and then, when they looked up who it was, they simply made a mistake.  Remember, Xuanzang would have had everything translated through one or two languages.  He did know what he saw, however, and he recounted what he remembered. Tong Yabghu Qaghan oversaw the height of the Gokturk Qaghanate, and appears to have favored the Buddhist religion, though there were many different religions active in their territories at the time.  They oversaw an extremely cosmopolitan empire covering huge swaths of central Eurasia, including the lucrative silk road.  Xuanzang notes that at the court there were individuals from Gaochang and even a messenger from the Han—which is to say the Tang Empire.  One wonders if Xuanzang—or anyone at that time—realized just how tenuous the Khan'sposition was.  After Tong Yabghu's death, the Qaghanate would decline, and less than a decade later it would fall to the Tang dynasty, who took Suyab and made it their western outpost.  In fact, Suyab is thought to have been the birthplace, over a century later, of a young boy who would find a love of poetry.  That boy's name was Li Bai, or Ri Haku, in Japanese. He would become one of the most famous poets in Chinese history, and his poems were even known and studied in Japan.  And it was largely through Japanese study of Li Bai's poems that his works came to the English speaking world: first through Ernest Fenollosa, who had studied in Japan, and then by the celebrated Ezra Pound, who had used Ernest's notes to help with his own translations of the poems. This was, though, as I said, over a century after Xuanzang's journey.  At the time of our story, the Qaghan was throwing a feast, including Xuanzang and all of the foreign envoys.  Xuanzang comments on the food and drink—his hosts provided grape juice in lieu of wine, and cooked a special vegetarian feast just for him, while the other guests ate a feast of meat, such as veal, lamb, fish, and the like.  There was also the music of various regions along the Silk Road, which Xuanzang found to be catchy, but of course not as refined as the music he was used to, of course.  After dinner Xuanzang was asked to expound upon the Darma, largely about the basic principle that you should be kind to one another—I doubt he was getting into the deep mysteries of Buddhist philosophy. Xuanzang stuck around the court for three more days, during which time the Qaghan tried to get him to stay, but Xuanzang insisted that he had to make it to India.  And so the Qaghan relented.  He found men in his army who could translate for Xuanzang along his journey, and had letters of introduction written to at least as far as the state of Kapisa, in modern Afghanistan. And so, armed with the Qaghan's blessing and a fresh translator, Xuanzang struck out again.  They headed westward for over one hundred miles, eventually reaching Bingyul, aka the Thousand Springs.  This is the area where the Qaghan and his court would spend his summers, and the deer in the area were protected under his orders, so that they were not afraid of humans—which sounds similar to the situation with the deer in Nara.  Continuing on another fifty miles or so—the distances are approximate as Xuanzang's primary duty was not exactly to map all of this out—Xuanzang arrived at the city of Taras, in modern Kazakhstan, another place where the cultures of the Silk Road mixed and mingled.  Xuanzang didn't have much to say about Taraz, apparently, though it is one of the oldest cities in Transoxania, founded near the beginning of the Common Era.  A few miles south of there, Xuanzang reportedly found a village of re-settled ethnic Han that had been captured by the Gokturks and settled here.  They had adopted the dress and customs of the Turkic people, but continued to speak a version of Chinese. Southwest of that he reached the City of White Water, likely referring to Aksukent.  This is the same “Aksu” as the city in Xinjiang, both of which mean “White Water” in Turkic, but this one is in the south of Kazakhstan.  Xuanzang found the climate and products an improvement over what he had experienced in Taras.  Beyond that, he next arrived at the city of Gongyu, and then south again to Nujkend, and then traveling westward to the country of Chach, aka Tashkent.  Both Nujkend and Chach were large cities in nations of smaller, mostly autonomous city-states, which made up a lot of the political geography of Transoxania. I would note that Xuanzang's notes here are much more sparse than previously.  This may be because these were outside of the Tarim basin and therefore of less interest to individuals in the Tang empire.  Or perhaps he was just making his way more quickly and not stopping at every kingdom along the way. From Tashkent, he continued southeast to the Ferghana valley—the country of Feihan.  Oddly, this country doesn't appear in Xuanzang's biography, even though the Ferghana Valley seems to have been fairly well known back in the Tang Empire—it was known as the home of some of the best horses, which were one of its first major exports.  In fact, the Han dynasty even mounted a military expedition to travel to Ferghana just to obtain horses.  Xuanzang is oddly silent on this; however, he does talk about the fertile nature of the land.  He mentions that their language here is different from the lands he had been traveling through up to this point, and also points out that the people of the Ferghana valley were also visibly different from others in the area. From the Ferghana valley, Xuanzang headed west for about 300 miles or more to the land of Sutrushana—perhaps referring to the area of Ushrusana, with its capital of Bunjikat.  This country was also largely Sogdian, and described as similar to Tashkent.  From there, he traveled west through a great desert, passing skeletons, which were the only marker of the trail other than a view of the far off mountains.  Finally, they reached Samarkand, known as the country of “Kang” in Chinese, which was also the term used to mark Sogdians who claimed descent from the people of Samarkand. Samarkand is another of the ancient cities of Central Asia, and even today is the third largest city in modern Uzbekistan.  Human activity in the region goes back to the paleolithic era, and the city was probably founded between the 8th and 7th centuries BCE.  Samarkand was conquered by Alexander the Great, and during the Achaemenid Empire it was the capital of Sogdiana.  During Xuanzang's visit, Samarkand was described as an impenetrable fortress with a large population. For all of his travel, Samarkand was the first place Xuanzang notes as specifically not a Buddhist land.  In fact, there were two monasteries, suggesting that there had been Buddhists, but if any monks tried to stay there then the locals would chase them out with fire.  Instead, they worshipped fire—likely meaning Ahura Mazda and Zoroastrianism.  This leads to a story that I have to wonder about, given the reliability of our narrators. It is said that Xuanzang was met by the King with arrogance, but after staying the night Xuanzang was able to tell the King about Buddhism and its merits.  The king was intrigued, and asked to observe the Precepts, and treated Xuanzang with hospitality and respect.  So when two of Xuanzang's attendants went to the monasteries to worship, they were chased out with fire.  When the king heard about this, he had the people arrested and ordered their hands to be cut off.  Xuanzang could not bear to witness such suffering, however, and he intervened to have them spared.  So instead the king had them flogged and banished from the city.  Ever since then, all the people believed in Buddhism. Some parts of this strike true.  It was likely that the king would entertain this strange wanderer who had arrived with letters from the great Qaghan—that may have even explained why Xuanzang had been encouraged to make the dangerous journey to Suyab in the first place, so that he could obtain such permission.  And it would not be strange for the king to listen to his teachings.  If Xuanzang's attendants were attacked, that would have been a huge breach of hospitality, and however the King felt about it, he no doubt had to do something about it.  And so all of that sounds somewhat believable.  Does that mean everyone suddenly converted to Buddhism?  I don't know that I'm quite willing to go that far.  It is also likely that there were Buddhists there already, even if the majority religion was Zoroastrianism. From Samarkand, Xuanzang traveled farther southwest, to the country of Kasanna, which seems to have been the edge of what we might call Sogdiana.   According to his biographers, however, there was a little more to all of this.  Rather, he headed west to Kusanika.  Then he traveled to  Khargan, and further on to the country of Bukhara, and then to Vadi.  All of these were “An” in Chinese, which was the name element used for Sogdians from this region.  He then continued west to the country of Horismika, on the other side of the Amu Darya, aka the Oxus River of Transoxanian fame. From there he traveled further southwest, entering into the mountains.  The path here was often such that they had to travel single-file, and there was no food or water other than what you brought with you.  Eventually they came to a set of doors, known as the Iron Gate.  This was a Turkic fortress.  It was no doubt fortuitous that he had come from his meeting with the Qaghan, and likely had permission to pass through.  From there, they entered the country of Tukhara. As we noted in Episode 119, Tukhara was in the region of Bactria.  It was bordered by the Pamir range in the east, and the Persian empire in the west.  There were also the Great Snow Mountains in the south, likely referencing the Hindu Kush. Tukhara had been conquered by the Gokturks just within the past couple of decades, and Xuanzang notes that the country had been split into largely autonomous city-states as the local royalty had died without an heir many years before.  With the Gokturk conquest, it was now administered by Tardu Shad, the son of Tong Yabghu Qaghan.  “Shad” in this case was a local title. Here, Xuanzang's narrative gets a little dicey, especially between his biography and his records.  The records of the Western Regions denotes various countries in this area.  It is unclear if he traveled to all of them or is just recounting them from records he obtained.  He does give us at least an overview of the people and the region.  I would also note that this is one of the regions he visited, again, on his return trip, and so may have been more familiar with the region than those areas he had passed through from Suyab on down. For one thing, he notes that the language of the region was different from that of the “Suli”, which appears to refer to the Sogdians.  This was the old territory of the Kushan empire, and they largely spoke Bactrian.  Like Sogdian, it was another Eastern Iranian language, and they used an alphabet based largely on Greek, and written horizontally rather than vertically.  They also had their own coins. This region had plenty of Buddhist communities, and Xuanzang describes the cities and how many monasteries they had, though, again, it isn't clear if he actually visited all of them or not.  These are countries that Li Rongji translates as “Tirmidh”, “Sahaaniyan”, “Kharuun”, “Shuumaan”, etc. It does seem that Xuanzang made it to the capital city, the modern city Kunduz, Afghanistan. Xuanzang actually had something specific for the local Gokturk ruler, Tardu Shad.  Tardu Shad's wife was the younger sister of King Qu Wentai of Gaochang, whom we met last episode.  Qu Wentai had provided Xuanzang a letter for his younger sister and her husband.  Unfortunately, Xuanzang arrived to learn that the princess of Gaochang had passed away, and Tardu Shad's health was failing.  It does seem that Tardu Shad was aware of Xuanzang, however—a letter had already come from Qu Wentai to let them know that Xuanzang was on his way.  As I mentioned last episode, letters were an important part of how communities stayed tied together.  Of course, given the perils of the road, one assumes that multiple letters likely had to be sent just in case they didn't make it.  The US Postal Service this was not. Tardu Shad, though not feeling well, granted an interview with Xuanzang.  He suggested that Xuanzang should stick around.  Then, once the Shad had recovered from his illness, he would accompany Xuanzang personally on his trip to India.  Unfortunately, that was not to be.  While Xuanzang was staying there, he was witness to deadly drama.  Tardu Shad was recovering, which was attributed to the recitations by an Indian monk who was also there.  This outcome was not exactly what some in the court had wanted.  One of the Shad's own sons, known as the Tagin prince, plotted with the Shad's current wife, the young Khatun, and she poisoned her husband.  With the Shad dead, the throne might have gone to the son of the Gaochang princess, but he was still too young.  As such, the Tagin Prince was able to usurp the throne himself, and he married his stepmother, the young Khatun.  The funeral services for the late Tardu Shad meant that Xuanzang was obliged to stay at Ghor for over a month. During that time, Xuanzang had a seemingly pleasant interaction with an Indian monk.  And when he finally got ready to go, he asked the new Shad for a guide and horses.  He agreed, but also made the suggestion that Xuanzang should then head to Balkh.  This may have meant a bit of backtracking, but the Shad suggested that it would be worth it, as Balkh had a flourishing Buddhist community. Fortunately, there was a group of Buddhist monks from Balkh who happened to be in Kunduz to express their condolences at the passing of Tardu Shad, and they agreed to accompany Xuanzang back to their hometown, lest he end up getting lost and taking the long way there. The city of Balkh is also known as “Baktra”, as in “Bactria”, another name of this region.  A settlement has been there since at least 500 BCE , and it was already an important city when it was captured by Alexander the Great.  It sits at the confluence of several major trade routes, which no doubt were a big part of its success.  Xuanzang's biography notes that it was a massive city, though it was relatively sparsely populated—probably due to the relatively recent conquest by the Gokturks, which had occurred in the last couple of decades.  That said, there were still thousands of monks residing at a hundred monasteries in and around the city.  They are all characterized as monks of Theravada schools.  Southwest of the city was a monastery known as Navasamgharama, aka Nava Vihara, or “New Monastery”.  Despite its name, the monastery may have actually been much older, going back to the Kushan emperor Kaniska, in the 2nd century CE.  Ruins identified as this “New Monastery” are still visible south of Balkh, today. The monastery is described as being beautifully decorated, and it seems that it had a relic—one of the Buddha's teeth.  There are also various utensils that the Buddha is said to have used, as well.  The objects would be displayed on festival days.  North of the monastery there was a stupa more than 200 feet in height.  South of the monastery was a hermitage.  Each monk who studied there and passed away would have a stupa erected for them, as well.  Xuanzang notes that there were at around 700 memorial stupas, such that they had to be crammed together, base to base. It was here that Xuanzang met a young monk named Prajnaakara, who was already somewhat famous in India, and well-studied.  When questioned about certain aspects of Buddhism, Xuanzang was impressed by the monk's answers, and so stayed there a month studying with the young monk. Eventually, Xuanzang was ready to continue on his journey.  He departed Balkh towards the south, accompanying the teacher Prajnakara, and together they entered the Great Snow Mountains, aka the Hindu Kush.  This path was even more dangerous than the trip through the Tian Shan mountains to Suyab.   They eventually left the territory of Tukhara and arrived at Bamiyan.  Bamiyan was a kingdom in the Hindu Kush, themselves an extension of the Himalayan Mountain range.  It Is largely based around valley, home to the modern city of Bamyan, Afghanistan, which sits along the divide between Central Asia and the Indian subcontinent.  Today it is a major center for individuals of the Hazara ethnic group, one of the main ethnic groups in Afghanistan, which is a multi-ethnic state that includes, today, the Pashtun, Hazara, Tajik, and Uzbek people, along with a number of smaller ethnic groups.  Today they largely reside in the mountainous areas of the Hindu Kush. Bamiyan made an impact on our protagonist.   Their language was slightly different from that in Tukhara, but using the same—or similar enough—writing system.  Buddhism was thriving in the capital, and we are told of a rock statue of the standing Buddha, over a hundred feet in height, along with a copper statue of the standing Buddha nearby.    There was also another reclining Buddha a mile or two down the road.  There were multiple monasteries with thousands of monks, and the ruler of that kingdom received Xuanzang well. Xuanzang wasn't the first monk to travel to Bamiyan from the Middle Kingdom—in this he was, perhaps unwittingly, on the trail of the monk Faxian.  Faxian likely did not see these statues, though, as we believe they were built in the 6th and early 7th century—at least the stone Buddha statues.  They were a famous worship site until February 2001, when the Taliban gave an order to destroy all of the statues in Afghanistan.  Despite this, they were inscribed as UNESCO World Heritage Site in 2003. Fortunately, we have images from before their destruction.  These statues were a blend of Greco-Buddhist and Gandharan art styles—appropriate as it stands between the Hellenistic area of Tukhara and the ancient region of Gandhara—including the modern city of Kandahar and into the Indus Valley region of Pakistan. Continuing east through the mountains, Xuanzang eventually came out at the kingdom of Kapisa.  This may have had its capital around modern-day Bagram, north of modern Kabul, but the country seems to have been quite large.  Kapisa over saw some tens of other countries, and it is thought that at one time its influence extended from Bamyan and Kandahar to the area of modern Jalalabad.  Their language was even more different than that of Tukhara, but they were still using the same writing system.  The king of Kapisa is said to have been of Suli ethnicity—which would seem to indicate that he was Sogdian, or at least descended from people of the Transoxanian region.    Xuanzang notes that the ruler, as rough and fiery as he is described—as a true warlord or similar—he nonetheless made a silver image of the Buddha, eighteen feet in height, every year.  He also gave charity to the poor and needy in an assembly that was called every five years.  There were over one hundred monasteries and some 6000 monks, per Xuanzang's recollection, and notably, they were largely following Mahayana teachings. For the most part the monks that Xuanzang had encountered on this journey were Theravada—Xuanzang refers to them as “Hinayana”, referring to the “Lesser Vehicle” in contrast to Xuanzang's own “Mahayana”, or “Greater Vehicle”.  “Theravada” refers to the “way of the elders” and while Mahayana Buddhism largely accepts the sutras of Theravada Buddhism, there are many Mahayana texts that Theravada Buddhists do not believe are canonical.  We discussed this back in Episode 84. There was apparently a story of another individual from the Yellow River being sent as a hostage to Kapisa when it was part of the Kushan Empire, under Kanishka or similar.  Xuanzang recounts various places that the hostage, described as a prince, lived or visited while in the region.  Xuanzang's arrival likely stirred the imagination of people who likely knew that the Tang were out there, but it was such a seemingly impossible distance for most people.  And yet here was someone who had traveled across all of that distance.  One of the monasteries that claimed to have been founded because of that ancient Han prince invited Xuanzang to stay with them.  Although it was a Theravada monastery, Xuanzang took them up on the offer, both because of the connection to someone who may have been his countryman, but also because of his traveling companion, Prajnakara, who was also a Theravada monk, and may not be comfortable staying at a Mahayana monastery. Xuanzang spends a good deal of ink on the stories of how various monasteries and other sites were founded in Kapisa and the surrounding areas.  He must have spent some time there to accumulate all of this information.  It is also one of the places where he seems to have hit at least twice—once on the way to India, and once during his return journey. The King of Kapisa is said to have been a devotee of Mahayana Buddhism.  He invited Xuanzang and Prajnakara to come to a Mahayana monastery to hold a Dharma gathering.  There they met with several leading figures in the monastery, and they discussed different theories.  This gathering lasted five days, and at the end, the king offered Xuanzang and the other monks five bolts of pure brocade and various other gifts.  Soon thereafter, the monk Prajnakara was invited back to Tukhara, and so he and Xuanzang parted ways. And it was about time for Xuanzang to continue onwards as well.  From Kapisa, he would travel across the “Black Range” and into Lampaka.  This may refer to the area of Laghman or Jalalabad.  Today, this is in modern Afghanistan, but for Xuanzang, this would have been the northwestern edge of India.  He was almost there. And so are we, but we'll save his trip into India for next episode. Until then thank you for listening and for all of your support. If you like what we are doing, please tell your friends and feel free to rate us wherever you listen to podcasts.  If you feel the need to do more, and want to help us keep this going, we have information about how you can donate on Patreon or through our KoFi site, ko-fi.com/sengokudaimyo, or find the links over at our main website,  SengokuDaimyo.com/Podcast, where we will have some more discussion on topics from this episode. Also, feel free to reach out to our Sengoku Daimyo Facebook page.  You can also email us at the.sengoku.daimyo@gmail.com.  Thank you, also, to Ellen for their work editing the podcast. And that's all for now.  Thank you again, and I'll see you next episode on Sengoku Daimyo's Chronicles of Japan.

It bears saying that we find ourselves upon a privileged path as we begin this new journey with Saint Isaac the Syrian. To have access to his writings and access to such a translation in the West is a recent phenomenon and one not to be taken lightly. Further it is often said that Isaac is the greatest of the Desert Fathers in that through his writings one can move from being a novice in the spiritual life to the heights of contemplation. Immediately, one discovers that Isaac is unique and distinctive in his manner of approaching the spiritual life. He appeals to our capacity in faith to comprehend divine love and what has been revealed to us through Christ. It is what we comprehend in faith that fills the heart with wonder; that we are embraced by a love that never ends and that only seeks to raise us up out of the darkness of sin to the fullness of light. Isaac understands that, made in the image and likeness of God, we are going to be driven by desire; that is, a sense of lack and incompleteness. God has made us for himself and we only find our identity and the fullness for which we long in him. Our struggle is our attachment to the things of this world, including our own ego – the self. There are so many things that vie for our attention that the “one thing necessary” is often pushed out to the margins of our life or out of mind altogether. The love out of which we have been created and the lavish love through which we have been redeemed is often supplanted by that which eventually turns to dust. Our awareness of this should produce within us a fear that creates a movement toward God. Repentance is simply or acting on that awareness; turning away from our sin and our attachment to the things of this world and opening ourselves up to the healing grace and mercy of God. It is for this reason that Isaac does not focus on the development of virtue and the overcoming of vice as others do. For ultimately, we are not seeking the perfection of natural virtue or even to exceed what we understand as the heights of virtue. Rather, we are to understand the ascetic life is radically tied to being “in Christ”. In other words, the radical transformation that takes place through the grace that we receive through baptism, the Eucharist, and through the gift of the Holy Spirit leads to our participation in the life of the Trinity. Deification is what has been promised to those of faith. It is divine humility, divine love, divine compassion, and divine vulnerability that we are to embody. This takes place not through raw grit but rather through abandonment to Christ in a spirit of humility. As we let go of the illusion of self identity, independent of Christ, the true self begins to emerge.  Thus if we take anything away from this evening's discussion and reflection it should be the sense of wonder and desire that Isaac seeks to cultivate within the human heart. Love alone endures and the desire it produces inflames the heart to pursue the Beloved and the Life of the Kingdom. --- Text of chat during the group:  00:15:34 Bob Cihak: Father's Substack comments are another blessing for me. The come by email to me, several times daily and are beautifully succinct, most of the time. 00:17:15 Sr. Mary Clare: Thank you, Father! 00:36:18 Ren Witter: Sr. Barbara - would you mind sending your question to the whole group in the chat so that the people reading/listening to the podcast know what you asked? (I think your question must have been sent directly to Fr. Charbel). 00:36:30 mflory: The whole first paragraph is a chain of practices/virtues: reflection on the “restitution” (providence/the second coming) leads to withdrawal from the world which leads to control of thoughts which leads to faith which leads to fear of God which leads to virtue. 00:36:33 Jamie: Reacted to "Sr. Barbara - woul..." with

He was born sometime in the mid-fourth century on an island in the Aegean. For a time he lived successfully in the world, receiving a good education in Constantinople, then serving for a time for the Prefect of the Praetorium. But, becoming aware of the vanity of worldly things, he answered Christ's call, gave away all his goods to the poor and entered a monastery in Syria. After four years in obedience, he came to feel that the security of monastic life was inconsistent with the Gospel command to take no thought for the morrow; so he withdrew to the desert, taking with him only his garment and the Book of the Gospel. There he lived alone for seven years.   At the end of this period he set out on an apostolic mission to Mesopotamia, where he brought many to Christ: the city prefect Rabbula was converted after Alexander brought down fire from heaven, and a band of brigands who accosted the Saint on the road were transformed into a monastic community. He finally fled the city when the Christians there rose up demanding that he be made bishop. He once again took up a solitary life in the desert beyond the Euphrates, spending the day in prayer and part of the night sheltered in a barrel. There he remained for forty years. His holiness gradually attracted more than four hundred disciples, whom Alexander organized into a monastic community. Each disciple owned only one tunic, and was required to give away anything that they did not need for that day. Despite this threadbare life, the monastery was able to set up and run a hospice for the poor!   Alexander was perplexed as to how the admonition Pray without ceasing (1 Thess. 5:17) could be fulfilled by frail human flesh, but after three years of fasting and prayer, God showed him a method. He organized his monks into four groups according to whether their native language was Greek, Latin, Syriac or Coptic, and the groups prayed in shifts throughout the day and night. Twenty-four divine services were appointed each day, and the monks would chant from the Psalter between services. The community henceforth came to be known as the Akoimetoi, the Unsleeping Ones. (Similar communities later sprang up in the West, practicing what was there called Laus Perennis; St Columban founded many of these.)   Always desiring to spread the holy Gospel, Saint Alexander sent companies of missionaries to the pagans of southern Egypt. He and a company of 150 disciples set out as a kind of traveling monastery, living entirely on the charity of the villages they visited. Eventually they settled in some abandoned baths in Antioch, setting up a there a monastery dedicated to the unceasing praise of God; but a jealous bishop drove them from the city. Making his way to Constantinople, he settled there with four monks. In a few days, more than four hundred monks had left their monasteries to join his community. The Saint organized them into three companies — Greeks, Latins and Syrians — and restored the program of unsleeping prayer that his community had practiced in Mesopotamia. Not surprisingly, his success aroused the envy and anger of the abbots whose monasteries had been nearly emptied; they managed to have him condemned as a Messalian at a council held in 426. (The Messalians were an over-spiritualizing sect who believed that the Christian life consisted exclusively of prayer.) Alexander was sent back to Syria, and most of his monks were imprisoned; but as soon as they were released, most fled the city to join him again. The Saint spent his last years traveling from place to place, founding monasteries, often persecuted, until he reposed in 430, 'to join the Angelic choirs which he had so well imitated on earth.' (Synaxarion)   The practice of unceasing praise, established by St Alexander, spread throughout the Empire. The Monastery of the Akoimetoi, founded by a St Marcellus, a successor of Alexander, was established in Constantinople and became a beacon to the Christian world. 'Even though it has not been retained in today's practice, the unceasing praise established by Saint Alexander was influential in the formation of the daily cycle of liturgical offices in the East and even more so in the West.' (Synaxarion)

In this episode, we talk about the so-called "Book of the Holy Hierotheos", a Syriac work that contains some of the most radical and shocking mystical teachings from the corpus of early Christian writings.Find me and my music here:https://linktr.ee/filipholmSupport Let's Talk Religion on Patreon: https://www.patreon.com/letstalkreligion Or through a one-time donation: https://paypal.me/talkreligiondonateSources/Recomended Reading:Chatonnet, Francoise Briquel & Muriel Debié (2023). "The Syriac World: In Search of a Forgotten Christianity". Darling Young, Robin; Joel Kalvesmaki; Columba Stewart; Charles M. Stang & Fr. Luke Dysinger (Translated by) (2024). "Evagrius of Pontus: The Gnostic Trilogy". OUP USA.King, Daniel (2018). "The Syriac World". Routledge.Luibheid, Colm (Translated by) (1987). "Pseudo-Dionysius: The Complete Works". Classics of Western Spirituality. Paulist Press International.Marsh, F.S. (Translated by) (1927). "The Book Which is Called The Book of the Holy Hierotheos". Williams & Norgate.Also check out more info about Evagrius on Luke Dysinger's website: http://www.ldysinger.com/Evagrius/#hierotheos #mysticism #christianity Hosted on Acast. See acast.com/privacy for more information.

Many people assume that the first introduction of Christianity to the Chinese was part of nineteenth-century Western imperialism. In fact, Syriac-speaking Christians brought the gospel along the Silk Road into China in the seventh century. Glen L. Thompson introduces readers to the fascinating history of this early Eastern church, referred to as Jingjiao, or the “Luminous Teaching.” Thompson presents the history of the Persian church's mission to China with rigor and clarity. While Christianity remained a minority and “foreign” religion in the Middle Kingdom, it nonetheless attracted adherents among indigenous Chinese and received imperial approval during the Tang Dynasty. Though it was later suppressed alongside Buddhism, it resurfaced in China and Mongolia in the twelfth century. Thompson also discusses how the modern unearthing of Chinese Christian texts has stirred controversy over the meaning of Jingjiao to recent missionary efforts in China. In an accessible style, Thompson guides readers through primary sources as well as up-to-date scholarship. As the most recent and balanced survey on the topic available in English, Jingjiao: The Earliest Christian Church in China (Eerdmans, 2024) will be an indispensable resource for students of global Christianity and missiology. Glen L. Thompson is professor emeritus of New Testament and historical theology at Asia Lutheran Seminary in Hong Kong. He has retired to Milwaukee, where he researches, works with students, and expands his Fourth-Century Christianity website. New Books in Syriac Studies is presented by Kristian Heal. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Many people assume that the first introduction of Christianity to the Chinese was part of nineteenth-century Western imperialism. In fact, Syriac-speaking Christians brought the gospel along the Silk Road into China in the seventh century. Glen L. Thompson introduces readers to the fascinating history of this early Eastern church, referred to as Jingjiao, or the “Luminous Teaching.” Thompson presents the history of the Persian church's mission to China with rigor and clarity. While Christianity remained a minority and “foreign” religion in the Middle Kingdom, it nonetheless attracted adherents among indigenous Chinese and received imperial approval during the Tang Dynasty. Though it was later suppressed alongside Buddhism, it resurfaced in China and Mongolia in the twelfth century. Thompson also discusses how the modern unearthing of Chinese Christian texts has stirred controversy over the meaning of Jingjiao to recent missionary efforts in China. In an accessible style, Thompson guides readers through primary sources as well as up-to-date scholarship. As the most recent and balanced survey on the topic available in English, Jingjiao: The Earliest Christian Church in China (Eerdmans, 2024) will be an indispensable resource for students of global Christianity and missiology. Glen L. Thompson is professor emeritus of New Testament and historical theology at Asia Lutheran Seminary in Hong Kong. He has retired to Milwaukee, where he researches, works with students, and expands his Fourth-Century Christianity website. New Books in Syriac Studies is presented by Kristian Heal. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

Michael Erdman is Head of Middle East and Central Asian Collections at The British Library with overall responsibility for all manuscript holdings in Arabic, Armenian, Azerbaijani, Chagatai, Coptic, Hebrew, Kurdish, Ottoman Turkish, Persian, and Syriac. I talked with him about my recent magazine hunting exploits in Istanbul, and how what we found fits into the overall history of magazine publishing in Turkey. Esoteric, I know, but hey, this is where passion takes you.

Many people assume that the first introduction of Christianity to the Chinese was part of nineteenth-century Western imperialism. In fact, Syriac-speaking Christians brought the gospel along the Silk Road into China in the seventh century. Glen L. Thompson introduces readers to the fascinating history of this early Eastern church, referred to as Jingjiao, or the “Luminous Teaching.” Thompson presents the history of the Persian church's mission to China with rigor and clarity. While Christianity remained a minority and “foreign” religion in the Middle Kingdom, it nonetheless attracted adherents among indigenous Chinese and received imperial approval during the Tang Dynasty. Though it was later suppressed alongside Buddhism, it resurfaced in China and Mongolia in the twelfth century. Thompson also discusses how the modern unearthing of Chinese Christian texts has stirred controversy over the meaning of Jingjiao to recent missionary efforts in China. In an accessible style, Thompson guides readers through primary sources as well as up-to-date scholarship. As the most recent and balanced survey on the topic available in English, Jingjiao: The Earliest Christian Church in China (Eerdmans, 2024) will be an indispensable resource for students of global Christianity and missiology. Glen L. Thompson is professor emeritus of New Testament and historical theology at Asia Lutheran Seminary in Hong Kong. He has retired to Milwaukee, where he researches, works with students, and expands his Fourth-Century Christianity website. New Books in Syriac Studies is presented by Kristian Heal. Learn more about your ad choices. Visit megaphone.fm/adchoices

Many people assume that the first introduction of Christianity to the Chinese was part of nineteenth-century Western imperialism. In fact, Syriac-speaking Christians brought the gospel along the Silk Road into China in the seventh century. Glen L. Thompson introduces readers to the fascinating history of this early Eastern church, referred to as Jingjiao, or the “Luminous Teaching.” Thompson presents the history of the Persian church's mission to China with rigor and clarity. While Christianity remained a minority and “foreign” religion in the Middle Kingdom, it nonetheless attracted adherents among indigenous Chinese and received imperial approval during the Tang Dynasty. Though it was later suppressed alongside Buddhism, it resurfaced in China and Mongolia in the twelfth century. Thompson also discusses how the modern unearthing of Chinese Christian texts has stirred controversy over the meaning of Jingjiao to recent missionary efforts in China. In an accessible style, Thompson guides readers through primary sources as well as up-to-date scholarship. As the most recent and balanced survey on the topic available in English, Jingjiao: The Earliest Christian Church in China (Eerdmans, 2024) will be an indispensable resource for students of global Christianity and missiology. Glen L. Thompson is professor emeritus of New Testament and historical theology at Asia Lutheran Seminary in Hong Kong. He has retired to Milwaukee, where he researches, works with students, and expands his Fourth-Century Christianity website. New Books in Syriac Studies is presented by Kristian Heal. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/chinese-studies

Many people assume that the first introduction of Christianity to the Chinese was part of nineteenth-century Western imperialism. In fact, Syriac-speaking Christians brought the gospel along the Silk Road into China in the seventh century. Glen L. Thompson introduces readers to the fascinating history of this early Eastern church, referred to as Jingjiao, or the “Luminous Teaching.” Thompson presents the history of the Persian church's mission to China with rigor and clarity. While Christianity remained a minority and “foreign” religion in the Middle Kingdom, it nonetheless attracted adherents among indigenous Chinese and received imperial approval during the Tang Dynasty. Though it was later suppressed alongside Buddhism, it resurfaced in China and Mongolia in the twelfth century. Thompson also discusses how the modern unearthing of Chinese Christian texts has stirred controversy over the meaning of Jingjiao to recent missionary efforts in China. In an accessible style, Thompson guides readers through primary sources as well as up-to-date scholarship. As the most recent and balanced survey on the topic available in English, Jingjiao: The Earliest Christian Church in China (Eerdmans, 2024) will be an indispensable resource for students of global Christianity and missiology. Glen L. Thompson is professor emeritus of New Testament and historical theology at Asia Lutheran Seminary in Hong Kong. He has retired to Milwaukee, where he researches, works with students, and expands his Fourth-Century Christianity website. New Books in Syriac Studies is presented by Kristian Heal. Learn more about your ad choices. Visit megaphone.fm/adchoices

Friday Bible Study (2/7/25) //2 Kings 11 // Visit our website:https://mbchicago.orgFollow us to remain connected: Facebook:  / mbc.chicago   Instagram:  / mbc.chicago   TikTok:  / mbc.chicago   Podcasts: Listen on Apple, Spotify & othersTo support this ministry, you can donate via: Zelle to: info@mbchicago.org Website:https://mbchicago.org/give Venmo:https://venmo.com/mbchurch PayPal:https://paypal.com/donate/?hosted_but...2 Kings 11 (ESV)Athaliah Reigns in Judah11 Now when Athaliah the mother of Ahaziah saw that her son was dead, she arose and destroyed all the royal family. 2 But Jehosheba, the daughter of King Joram, sister of Ahaziah, took Joash the son of Ahaziah and stole him away from among the king's sons who were being put to death, and she put[a] him and his nurse in a bedroom. Thus they[b] hid him from Athaliah, so that he was not put to death. 3 And he remained with her six years, hidden in the house of the Lord, while Athaliah reigned over the land.Joash Anointed King in Judah4 But in the seventh year Jehoiada sent and brought the captains of the Carites and of the guards, and had them come to him in the house of the Lord. And he made a covenant with them and put them under oath in the house of the Lord, and he showed them the king's son. 5 And he commanded them, “This is the thing that you shall do: one third of you, those who come off duty on the Sabbath and guard the king's house 6 (another third being at the gate Sur and a third at the gate behind the guards) shall guard the palace.[c] 7 And the two divisions of you, which come on duty in force on the Sabbath and guard the house of the Lord on behalf of the king, 8 shall surround the king, each with his weapons in his hand. And whoever approaches the ranks is to be put to death. Be with the king when he goes out and when he comes in.”9 The captains did according to all that Jehoiada the priest commanded, and they each brought his men who were to go off duty on the Sabbath, with those who were to come on duty on the Sabbath, and came to Jehoiada the priest. 10 And the priest gave to the captains the spears and shields that had been King David's, which were in the house of the Lord. 11 And the guards stood, every man with his weapons in his hand, from the south side of the house to the north side of the house, around the altar and the house on behalf of the king. 12 Then he brought out the king's son and put the crown on him and gave him the testimony. And they proclaimed him king and anointed him, and they clapped their hands and said, “Long live the king!”13 When Athaliah heard the noise of the guard and of the people, she went into the house of the Lord to the people. 14 And when she looked, there was the king standing by the pillar, according to the custom, and the captains and the trumpeters beside the king, and all the people of the land rejoicing and blowing trumpets. And Athaliah tore her clothes and cried, “Treason! Treason!” 15 Then Jehoiada the priest commanded the captains who were set over the army, “Bring her out between the ranks, and put to death with the sword anyone who follows her.” For the priest said, “Let her not be put to death in the house of the Lord.” 16 So they laid hands on her; and she went through the horses' entrance to the king's house, and there she was put to death.17 And Jehoiada made a covenant between the Lord and the king and people, that they should be the Lord's people, and also between the king and the people. 18 Then all the people of the land went to the house of Baal and tore it down; his altars and his images they broke in pieces, and they killed Mattan the priest of Baal before the altars. And the priest posted watchmen over the house of the Lord. 19 And he took the captains, the Carites, the guards, and all the people of the land, and they brought the king down from the house of the Lord, marching through the gate of the guards to the king's house. And he took his seat on the throne of the kings. 20 So all the people of the land rejoiced, and the city was quiet after Athaliah had been put to death with the sword at the king's house.Jehoash Reigns in Judah21 [d] Jehoash[e] was seven years old when he began to reign.Footnotesa. 2 Kings 11:2 Compare 2 Chronicles 22:11; Hebrew lacks and she putb. 2 Kings 11:2 Septuagint, Syriac, Vulgate (compare 2 Chronicles 22:11) shec. 2 Kings 11:6 The meaning of the Hebrew word is uncertaind. 2 Kings 11:21 Ch 12:1 in Hebrewe. 2 Kings 11:21 Jehoash is an alternate spelling of Joash (son of Ahaziah) as in verse 2#2Kings |#BibleStudy |#DanielBatarseh |#mbchicago |#mbcchicago |#Bible |#livechurch |#churchlive |#chicagochurch |#chicagochurches |#versebyverse |#church |#chicago |#sermon |#bibleexplained |#bibleproject |#bibleverse

The Syriac Enoch Podcast explores the often-overlooked Syriac translation of the Book of Enoch, highlighting its Aramaic roots and unique linguistic features. The podcast investigates how the text was transmitted into Syriac-speaking Christian communities through Jewish-Christian communities and monastic traditions. Central to the discussion is the phrase "Son of Man" and its significance in both Enochic and Gospel literature, particularly within the Syriac tradition. The host emphasizes the importance of the Syriac Enoch in understanding the link between ancient Jewish traditions and early Syriac Christian theology, especially regarding divine judgment, genealogy, and messianic prophecy.   for more in depth video teachings visit: www.twinsbiblicalacademy.com 

Most people, when they hear the story of Josiah and his priest rummaging through the rubble of the temple in Jerusalem and stumbling upon a scroll, fall prey to the hope that Josiah was a reformer. That he picked up the scroll, looked upon those who came before him, and thought: I can do it better. I can get it right this time.But that's the trap. That's the mistake. That's the arrogance--not just of Josiah, but of the one hearing the story.Had he only watched Star Trek.Had he seen what happens, over and over again, to the guy in the red shirt--the one who beams down to the planet with Kirk and Spock. The one standing there, amid ruins, staring at some mysterious artifact.Why is the planet in ruins? Where have all the people gone?What is this strange artifact?And just before the guy in the red shirt meets his inevitable doom, the real question emerges:Why did they keep it buried?Why were they afraid of it?More importantly, why am I holding this thing in my hands?Perhaps instead of uncovering it, Josiah should be praying for cover--in the wilderness.This week, I discuss Luke 8:17.Show Notesκρυπτός / א-ט-ם (aleph-tet-mem) / أ-ط-م (ʾalif-ṭāʾ-mīm)“To seal,” “to block,” or “to close securely.” In Arabic, أَطْمَ (ʾaṭma) can indicate “a strong building” or “fortification,” although this root is not as commonly used in contemporary Arabic."And there were shuttered windows (אֲטֻמוֹת, ʾăṭumōt) looking toward the guardrooms, and toward their side pillars within the gate all around, and likewise for the porches. And there were windows all around inside; and on each side pillar were palm tree decorations." (Ezekiel 40:16)"There were latticed windows (אֲטֻמוֹת, ʾăṭumōt) and palm trees on one side and on the other, on the sides of the porch; thus were the side chambers of the house and the thresholds." (Ezekiel 41:26)φανερός / ב-ח-ן (bet-ḥet-nun) / م-ح-ن (mīm-ḥāʾ-nūn)“Examining,” “testing,” or “distinguishing.” This root appears in various Semitic languages with similar meanings:Aramaic: בְּחַן (bǝḥan) – to test, try.Syriac: ܒܚܢ (bḥan) – to test, examine.Arabic: مَحَنَ (maḥana) – to probe, examine, or test a student.“Send one of you that he may get your brother, while you remain confined, so that your words may be tested (יִבָּחֵנוּ, yibbāḥēnû) whether there is truth in you. But if not, by the life of Pharaoh, you are certainly spies!” (Genesis 42:16)The name of the surah, al-Mumtaḥanah, sometimes rendered “She who is to be tested,” refers to the believing women tested in 60:10, the only occurrence of م-ح-ن in the Qur'an, as the term اِمْتَحَنَ (imtaḥana) as the imperative فَامْتَحِنُوهُنَّ ( fa-imtaḥinūhunna“test them!”). In Classical Arabic, م‑ح‑ن conveys “to test,” “to try,” “to examine,” or “to subject someone to a trial or hardship.” The noun مِحْنَة (miḥnah) means “trial,” “ordeal,” or “affliction.” ἀπόκρυφος / ס-ת-ר (samek-taw-resh) / س-ت-ر (sīn-tāʾ-rāʾ)Hiding, concealing, covering, or sheltering. The Arabic noun سِتْرًا (sitran) means a covering, a veil, or protection. لَمْ نَجْعَل لَّهُم مِّن دُونِهَا سِتْرًا(lam najʿal lahum min dūnihā sitran)“…We had not provided for them any cover (سِتْرًا) from it (the sun).”Sūrat al-Kahf (18:90) الله يستر (allāhu yastur) literally means “God conceals” or “God covers.” In everyday usage, Arabic speakers often say it as an exclamation along the lines of “May God protect us!” or “God help us!” A prayer for protection or guidance in hardship, asking that God will hide something undesirable from public view, such as a fault or mistake, and that he will cover sins. ★ Support this podcast on Patreon ★

There has been a Christian community in Syria since the first century AD. But it is shrinking fast and faces terrifying new threats as the country's government, following the overthrow of President Assad, forges alliances with hardline Muslims including foreign jihadists – Uighurs from China, Uzbeks from Central Asia, Chechens from Russia, Afghans and Pakistanis. Mgr Michael Nazir-Ali, the former Anglican Bishop of Rochester who is now a Catholic priest of the Ordinariate, has written a heartbreaking piece for The Spectator about the Christians of Maaloula in southwest Syria. It's one of the last remaining communities to speak Syriac, a dialect of Aramaic, the language of Jesus Christ. ‘Were this community to be destroyed, something precious and irreplaceable would be lost', he writes. Yet that is exactly what may happen. When the then-Bishop Nazir-Ali visited the town in 2016, he discovered that the predecessors of the jihadis who recently toppled Bashar al-Assad ‘had systematically destroyed and desecrated the town's churches and monasteries. Orthodox nuns were kidnapped and held to ransom … young men had been singled out and executed when they refused to convert to the extremists' version of Islam.' Will it happen again? Ahmad al-Sharaa, head of the new Syrian transitional administration, has told Church leaders they have nothing to fear. But can he be trusted? As Mgr Nazir-Ali tells Damian Thompson in this episode of Holy Smoke, it is time for the West to act.  Produced by Patrick Gibbons.

Friday Bible Study (1/24/25) // 2 Kings 10:1-17 // Visit our website: https://mbchicago.org Follow us to remain connected: Facebook:   / mbc.chicago   Instagram:   / mbc.chicago   TikTok:   / mbc.chicago   Podcasts: Listen on Apple, Spotify & others To support this ministry, you can donate via: Zelle to: info@mbchicago.org Website: https://mbchicago.org/give Venmo: https://venmo.com/mbchurch PayPal: https://paypal.com/donate/?hosted_but... #2Kings | #BibleStudy | #DanielBatarseh | #mbchicago | #mbcchicago | #Bible | #livechurch | #churchlive | #chicagochurch | #chicagochurches | #versebyverse | #church | #chicago | #sermon | #bibleexplained | #bibleproject | #bibleverse 2 Kings 10:1-17 (ESV) Jehu Slaughters Ahab's Descendants 10 Now Ahab had seventy sons in Samaria. So Jehu wrote letters and sent them to Samaria, to the rulers of the city,[a] to the elders, and to the guardians of the sons[b] of Ahab, saying, 2 “Now then, as soon as this letter comes to you, seeing your master's sons are with you, and there are with you chariots and horses, fortified cities also, and weapons, 3 select the best and fittest of your master's sons and set him on his father's throne and fight for your master's house.” 4 But they were exceedingly afraid and said, “Behold, the two kings could not stand before him. How then can we stand?” 5 So he who was over the palace, and he who was over the city, together with the elders and the guardians, sent to Jehu, saying, “We are your servants, and we will do all that you tell us. We will not make anyone king. Do whatever is good in your eyes.” 6 Then he wrote to them a second letter, saying, “If you are on my side, and if you are ready to obey me, take the heads of your master's sons and come to me at Jezreel tomorrow at this time.” Now the king's sons, seventy persons, were with the great men of the city, who were bringing them up. 7 And as soon as the letter came to them, they took the king's sons and slaughtered them, seventy persons, and put their heads in baskets and sent them to him at Jezreel. 8 When the messenger came and told him, “They have brought the heads of the king's sons,” he said, “Lay them in two heaps at the entrance of the gate until the morning.” 9 Then in the morning, when he went out, he stood and said to all the people, “You are innocent. It was I who conspired against my master and killed him, but who struck down all these? 10 Know then that there shall fall to the earth nothing of the word of the Lord, which the Lord spoke concerning the house of Ahab, for the Lord has done what he said by his servant Elijah.” 11 So Jehu struck down all who remained of the house of Ahab in Jezreel, all his great men and his close friends and his priests, until he left him none remaining. 12 Then he set out and went to Samaria. On the way, when he was at Beth-eked of the Shepherds, 13 Jehu met the relatives of Ahaziah king of Judah, and he said, “Who are you?” And they answered, “We are the relatives of Ahaziah, and we came down to visit the royal princes and the sons of the queen mother.” 14 He said, “Take them alive.” And they took them alive and slaughtered them at the pit of Beth-eked, forty-two persons, and he spared none of them. 15 And when he departed from there, he met Jehonadab the son of Rechab coming to meet him. And he greeted him and said to him, “Is your heart true to my heart as mine is to yours?” And Jehonadab answered, “It is.” Jehu said,[c] “If it is, give me your hand.” So he gave him his hand. And Jehu took him up with him into the chariot. Footnotes a. 2 Kings 10:1 Septuagint, Vulgate; Hebrew rulers of Jezreel b. 2 Kings 10:1 Hebrew lacks of the sons c. 2 Kings 10:15 Septuagint; Hebrew lacks Jehu said d. 2 Kings 10:16 Septuagint, Syriac, Targum; Hebrew they

There has been a Christian community in Syria since the first century AD. But it is shrinking fast and faces terrifying new threats as the country's government, following the overthrow of President Assad, forges alliances with hardline Muslims including foreign jihadists – Uighurs from China, Uzbeks from Central Asia, Chechens from Russia, Afghans and Pakistanis. Mgr Michael Nazir-Ali, the former Anglican Bishop of Rochester who is now a Catholic priest of the Ordinariate, has written a heartbreaking piece for The Spectator about the Christians of Maaloula in southwest Syria. It's one of the last remaining communities to speak Syriac, a dialect of Aramaic, the language of Jesus Christ. ‘Were this community to be destroyed, something precious and irreplaceable would be lost', he writes. Yet that is exactly what may happen. When the then-Bishop Nazir-Ali visited the town in 2016, he discovered that the predecessors of the jihadis who recently toppled Bashar al-Assad ‘had systematically destroyed and desecrated the town's churches and monasteries. Orthodox nuns were kidnapped and held to ransom … young men had been singled out and executed when they refused to convert to the extremists' version of Islam.' Will it happen again? Ahmad al-Sharaa, head of the new Syrian transitional administration, has told Church leaders they have nothing to fear. But can he be trusted? As Mgr Nazir-Ali tells Damian Thompson in this episode of Holy Smoke, it is time for the West to act.  Produced by Patrick Gibbons.

He was born early in the seventh century in the East. His birthplace is unclear: the Great Horologion says that he was born in eastern Arabia (present-day Qatar); the Synaxarion that he was born in Kurdistan. While still young he entered the Lavra of St Matthew with his brother, but after a few years of monastic life, having advanced far in obedience and the practice of prayer, he withdrew into the desert. His reputation for holiness reached the city of Nineveh, where the people prevailed on the hierarchy to consecrate him as their bishop in 670. Reluctantly but obediently, St Isaac took up the duties of shepherd of his flock in Nineveh. After a few months, he was called on to settle a dispute between two of the faithful, but they rejected his counsel and said 'Leave your Gospel out of this matter!' The holy bishop said, 'If they are not prepared to obey Our Lord's commandments, what need have they of me?', and retired to live as a hermit in the mountains of Kurdistan. Later, he settled in the monastery of Raban Shapur, where he wrote his Ascetical Homilies and other jewel-like works on the spiritual life. There he reposed in peace.   The fame of St Isaac' Homilies spread, and about one hundred years after their writing they were translated from Syriac into Greek by two monks in Palestine. In this form they spread throughout the monastic world, becoming a treasured guide to those who seek the fullness of the life of prayer. The Synaxarion says, "The book of Saint Isaac is, with the Ladder of Saint John Climacus, the indispensible guide for every Orthdox soul to journey safely toward God. Hence, not many years ago, a holy spiritual father, Jerome of Egina (d. 1966), recommended begging, if necessary, in order to be able to purchase a copy." We are blessed to have a good translation of the Ascetical Homilies available in English.   Saint Isaac is a very unusual case of an Orthodox Saint who lived outside the canonical boundaries of the Church: he was a bishop of the "Nestorian" communion, now sometimes called the "Oriental Orthodox." The purity of his own Orthodox faith is so clearly evident in his writings that the Church has nonetheless recognized his sanctity.

Friday Bible Study (1/3/25) // 2 Kings 8: 7-29 // Visit our website: https://mbchicago.org Follow us to remain connected: Facebook:   / mbc.chicago   Instagram:   / mbc.chicago   TikTok:   / mbc.chicago   Podcasts: Listen on Apple, Spotify & others To support this ministry, you can donate via: Zelle to: info@mbchicago.org Website: https://mbchicago.org/give Venmo: https://venmo.com/mbchurch PayPal: https://paypal.com/donate/?hosted_but... #2Kings | #BibleStudy | #DanielBatarseh | #mbchicago | #mbcchicago | #Bible | #livechurch | #churchlive | #chicagochurch | #chicagochurches | #versebyverse | #church | #chicago | #sermon | #bibleexplained | #bibleproject | #bibleverse 2 Kings 8: 7-29 (ESV) Hazael Murders Ben-hadad 7 Now Elisha came to Damascus. Ben-hadad the king of Syria was sick. And when it was told him, “The man of God has come here,” 8 the king said to Hazael, “Take a present with you and go to meet the man of God, and inquire of the Lord through him, saying, ‘Shall I recover from this sickness?'” 9 So Hazael went to meet him, and took a present with him, all kinds of goods of Damascus, forty camels' loads. When he came and stood before him, he said, “Your son Ben-hadad king of Syria has sent me to you, saying, ‘Shall I recover from this sickness?'” 10 And Elisha said to him, “Go, say to him, ‘You shall certainly recover,' but[a] the Lord has shown me that he shall certainly die.” 11 And he fixed his gaze and stared at him, until he was embarrassed. And the man of God wept. 12 And Hazael said, “Why does my lord weep?” He answered, “Because I know the evil that you will do to the people of Israel. You will set on fire their fortresses, and you will kill their young men with the sword and dash in pieces their little ones and rip open their pregnant women.” 13 And Hazael said, “What is your servant, who is but a dog, that he should do this great thing?” Elisha answered, “The Lord has shown me that you are to be king over Syria.” 14 Then he departed from Elisha and came to his master, who said to him, “What did Elisha say to you?” And he answered, “He told me that you would certainly recover.” 15 But the next day he took the bed cloth[b] and dipped it in water and spread it over his face, till he died. And Hazael became king in his place. Jehoram Reigns in Judah 16 In the fifth year of Joram the son of Ahab, king of Israel, when Jehoshaphat was king of Judah,[c] Jehoram the son of Jehoshaphat, king of Judah, began to reign. 17 He was thirty-two years old when he became king, and he reigned eight years in Jerusalem. 18 And he walked in the way of the kings of Israel, as the house of Ahab had done, for the daughter of Ahab was his wife. And he did what was evil in the sight of the Lord. 19 Yet the Lord was not willing to destroy Judah, for the sake of David his servant, since he promised to give a lamp to him and to his sons forever. 20 In his days Edom revolted from the rule of Judah and set up a king of their own. 21 Then Joram[d] passed over to Zair with all his chariots and rose by night, and he and his chariot commanders struck the Edomites who had surrounded him, but his army fled home. 22 So Edom revolted from the rule of Judah to this day. Then Libnah revolted at the same time. 23 Now the rest of the acts of Joram, and all that he did, are they not written in the Book of the Chronicles of the Kings of Judah? 24 So Joram slept with his fathers and was buried with his fathers in the city of David, and Ahaziah his son reigned in his place. Footnotes a. 2 Kings 8: 10 Some manuscripts say, ‘You shall certainly not recover,' for b. 2 Kings 8: 15 The meaning of the Hebrew is uncertain c. 2 Kings 8: 16 Septuagint, Syriac lack when Jehoshaphat was king of Judah d. 2 Kings 8: 21 Joram is an alternate spelling of Jehoram (the son of Jehoshaphat) as in verse 16; also verses 23, 24

This research paper analyzes "The Discourse on the End of the World," a text attributed to Ephrem the Syrian, exploring its historical and cultural context in 4th-century Syria.  The study examines the text's linguistic features, blending Syriac and Greek influences, and its literary style, combining sermon structure with poetic and hymnic elements.  The paper further investigates the text's integration of biblical and apocalyptic traditions, its manuscript history and transmission, and the ongoing scholarly debate surrounding its authenticity. Finally, it highlights the text's cultural-linguistic significance as a reflection of early Syriac Christianity's apocalyptic imagination and pastoral concerns. For more online courses: www.twinsbiblicalacademy.com

Dr. Craig Evans of Houston Christian University Jesus and His World: The Archaeological Evidence The post The Discovery of an Ancient Syriac Translation of Matthew 11-12 – Dr. Craig Evans, 1/7/25 (0071) first appeared on Issues, Etc..

We discuss one of the lesser-known, but most esoterically-important, classics of Syriac spiritual literature, the Book of the Holy Hierotheos. Hierotheos was said to have been the teacher of Dionysius the Areopagite, but he wrote in Syriac, and taught a suspiciously-Evagrian practice of ascent to god.