CULTURE AND COEXISTENCE IN SYRIA
Syria is a country in Southwest Asia, bordering the Mediterranean Sea and Lebanon to the west, Israel to the southwest, Jordan to the south, Iraq to the east and Turkey to the north. Syria has a population of 20.3 million. The majority are Arabic speaking. Christians today in Syria are less than 8% and the rest are Muslims.
Before the Arab conquest, Christianity was spread out all over Syria. The majority among Christians at that time, were Syrian Orthodox, or at time used to be known with the misnomers like Monophysites or Jacobites.
The relations that exited at the early history of the One Church of Antioch, which was founded by St. Peter the Apostle in 38AD., did not last long. It was subject to the Christological disputes before and after the Council of Chalcedon 451 AD.
Historically, the See of Antioch was the first See in Christendom, and used to have one Supreme Head which was the Patriarch. His jurisdiction was over all the East. In 518, two Patriarchs existed at the same time. The first enjoyed full protection of the Byzantine Emperor, and his followers accepted the doctrine of Chalcedon. The second, with his followers, rejected Chalcedon, and related themselves to the doctrine of Ephesus 431 AD. This was the reason why the See of Antioch was divided into two fractions. The non-Chalcedonians were persecuted for many centuries. Their Patriarch lived outside of Antioch. He rarely came back to the city, as it happened during the Crusades when the Latin Bishop welcomed the Patriarch Mar Michael the Great.
Since then the body of the church never regained its strength. The Church had to suffer series of persecutions, difficulties and challenging times before and after the advent of Islam. Consequently, the church had to pay heavily, and weakened considerably. This reflected in its witness and its uncertain Christian presence in the region in general and in Syria in particular.
However, to talk about the culture of co-existence, one may realize that this culture did not spring from vacuum. When the world started to tackle the issue of Dialogue, we noticed the emerging classification, new language of terminological plethora to describe and define the dialogue as follow: Dialogue of Life, Dialogue of Work, and Dialogue of Experiences, in addition to the Theological Dialogue. The churches started to give attention to the culture of dialogues, and offer examples of this dialogue which encourage their co-existence. Christian presence in Syria today witnesses the vitality and importance of the culture of dialogues in the contemporary history of the Church.
To clarify the issue, it is important to initially point out to inter-church relations. In the past inter-church relations has its demarcations and red lines: NO praying together; NO Combined activities; NO exchanges of visits; NO Mixed marriages; and NO meetings. There were even no common ecumenical activities of any sort between the different denominations. These NO�s were instrumentals in alienating among the churches, destining them from each other, and gradually widening the separation walls and the gaps of inter-Church life. It was unconceivable to even think, let alone dare, to demolish them. The years of excommunications and separations combined with rigid uncompromising leadership mentality, thickened the ecumenical wounds and planted all sorts of dogmatic and social hurdles in the path of openness and co-existence. It rendered the ecumenical seen as an impassable stagnate pool.
You would be surprised, to the contrary, inter-faith relations were flourishing. Each church or denomination unilaterally devised, strengthened and sustained its own inter-faith relations, developed the understanding of the culture of co-existence, and consequently propagated and enhanced their relation with the rulers.
While reading the Islamic history, one may realize that during the successive Caliphates, specially the Umayyad and Abbasids, considerable attention was given to the intellectual contributions of Christians. Rising stars of Christian scholars of different professional disciplines started to emerge. Special place among scholar circles were occupied by members of the Syriac speaking communities. The Syrians (Orthodox and Church of the East) were instrumental in transferring the then existed fields of knowledge in a Greek medium through Syriac language and then into Arabic. No doubt, these scholarly activities represented windows of opportunity for intellectual dialogue for many to engage in dialogue in order to ease and elevate the then existed prejudice and misunderstanding. Not to exclude form the dialogue, the role of Christian poets who used to frequents the courts of different Caliphs as VIPs wearing their crosses.
It is not an attempt here to overlook or skip the dark pages that studded the history of Christians in the region and what they had to endure. Naturally, as a result of the gradually decline of the Christian presence and the shrinking of their demographic distribution, in due course the dialogues were gradually replaced with emerging of the language of majority and minority. This transformation was not without consequences.
However, today things are different. The culture of co-existence became integral part of the commonly shared history between Christians and between Christians and Muslims.
The contribution of the unprecedented ecumenical initiative of Vatican II is incalculable in ushering an era of openness and hope.
Inviting observers from none Catholic and non-Chalcedonian Churches to attend the meeting of Vatican II was a unique initiative. On the other side, accepting the invitation and sending observers were not less in importance than the invitation. The ecumenical chemistry was there and ready to react; as it only needed the right catalyst.
The resolutions of Vatican II contributed in creating an optimum atmosphere for openness and encouraged Churches to open a new chapter leaden with hope, and expectation that the churches will rid its self-centeredness, forget and forgive its bitter history which was instrumental in tearing the body of Christ into shrapnel, and scatter the flocks and propagated inter-churches rivalries and dissention.
The ecumenical relations in Christendom entered a new era of post Vatican II, where churches at the international level answered the call for policy of openness and realized the importance of cultivating new inter-church relations.
Initially, theological dialogue, especially to tackle the differences and controversies relating to the dogma, started. The results were unexpectedly positive; as all theologians involved expressed their churches' willingness to start fresh chapter of relations. It is important, here, to point to the role of the World Council of Churches through its membership of all Oriental and Eastern Orthodox Churches, as well as the Protestant Churches in the success of those ecumenical initiatives in building bridges, which connected churches with each others and provide a platform for church leaders and theologians to meet, get to know each others, develop and strengthen their bilateral relations.
In our Middle Eastern region, matters became clearer after the reception, and sometimes the acceptance, of the resolutions of these dialogues which were held at the international level, and the foundation of the Middle East Council of Churches offered a form and platform for the contribution of more of the Middle Eastern churches leaders in meetings and conferences at the local, regional and international level and consequently cleared the remaining ecumenical clouds. Now all the earlier mentioned taboos and NOs had disappeared. Sharing prayers became a common feature and witness on the existed status of ecumenism. Exchange of visits, and regular monthly meetings between churches leaders and common declaration and statements which help Christians to speak with one voice became accepted and expected by all. Mixed marriages is now a daily occurrence. In a tradition Orthodox house, we see Catholic wives and vice versa. Children are now brought up ecumenically and introduced early in life to the culture of co-existence. Church leaders encourage and bless familial ecumenical activities and arrange for ecumenical activities, which aimed to the youth to parttake outside their home. Held celebrations to commemorated together local saints like St. Simon the Stylist, Saints Sergius and Bakus, Saints Qozman, and Demian. Currently, the axis of our ecumenical celebration in the city of Aleppo is the 1600 anniversary of St John Chrystosom. The program of the anniversary is packed with shared pilgrims, prayers in different languages Arabic, Syriac, Armenian, Latin, Greek; Books and icons exhibitions, Choirs from different traditions. These all reflect the joyful spiritual and ecumenical life in Aleppo and encourage parishioners young and old to be hopeful and look forward to the day that they all become one flock and belong to one shepherd Jesus Christ.
This distinguished ecumenical and fraternal relations reflected on the inter-faith relations between Muslims and Christians in the city of Aleppo. With the exception of the theological dialogue, this type of dialogue is still premature in our settings as it needs for qualified scholars in the Quranic studies, the Shariaa and the Islamic teachings, as well as in Christian theology.
However, we have a historical precedent of a successful theological dialogue between Christians and Muslims under the auspices of Dar Al Hikma (House of Wisdom) during the tranquil reign of the Abbasid Caliph Al- Mamun (813-833).
We are today concentrating on the dialogues which are of practical applicable nature: The Dialogue of Life, Dialogue of Work, Dialogue of Experience; and call for enhanced understanding of the culture of co-existence and these are applicable and a reality of every day. In all educational, cultural, Social and medical institutions belonging to the church and some administered by Monastic institutions, we observe the phenomenon of openness is a core policy and work ethics of these institutions. Statistically, the percentage of Muslim beneficiaries of those institutions are very promising. This reflects that these institutes reflect openness and acceptance of the others, and encourage to the concept of coexistence. Without such criteria we you can not have coexistence.
Other interactions that come under the dialogue of life and dialogue of work in addition to the exchanges of greetings, visits and presents during religious feasts. Ramadan is an excellent opportunity for dialogue. Christians and Muslims through breaking of the fast or Iftar banquets for each other held at churches or Mosques attended by Muslim and Christians without any formalities and barriers.
These occasions has increasingly established as a common phenomenon welcomed and well accepted tradition of the Syrian Society. These initiatives encourage and sustain the culture of coexistence and give testimony that the followers of different faiths and religions can actually live and have faithful presence, co-existence and carry on living under the umbrella of one homeland. We always maintained the slogan: " Religion for God and homeland for all ".
Finally, I would like to share with you two living and contemporary examples which crystallized the understanding of the phenomena of co-existence between followers of different religions. When Aleppo were chosen to be the Capital of Islamic Culture, initially Christians in Aleppo thought that they have nothing to do with and has no role in this cultural event. However, well informed and intellectual Christians soon realized the cultural nature and dimensions of this event which highlights the fact that Aleppo is the Capital of Islamic Cultural not Islamic Religion, and the Islamic culture is a Christian culture too. Islamic culture did not came out of a vacuum, it was build on already existed cultural and intellectual foundations in the ancient city of Aleppo long predated the advent of Islam. This means that Christian Culture predated the Islamic culture and were preceded by other cultures that flourished in Aleppo throughout its history. Although, Islam is the religion of the majority of Aleppians, therefore, we can comfortably call Aleppo the Capital of Islamic Culture. However, in actual fact these human civilizations and cultures started to evolve, establish and interact long before the citizens of Aleppo embraced Christianity or Islam. Therefore, the initiatives, contributions and active present of Churches were as comparable to that of the Mosques. Aleppian Christians were actively participating in these cultural events; such as: holding seminars, lectures, talks and meetings, exhibitions, publishing books and preaching in churches the idea of accepting other and co-existence and meaning of this cultural celebrations.
It was a happy, encouraging, promising and an opportunity to celebrate the incarnation of a peaceful co-existence of a divers tapestry of culture in our City.
Today, Syria and in its ancient capital Damascus preparing for yet another cultural celebration. Damascus has been chosen to be (the Capital of the Arabic Culture for 2008). As we highlighted and declared that there were a considerable number of Arab tribes, [i.e. Taglub, Tanukh, Tai, Rabiah, Baker, Wael .. etc], who were first to embraced Christianity. They were an important and influential part and parcel of early Christians of the fourth, fifth and sixth centuries. This Arabic Christian tribal culture contributed and enhanced the development and building of the General Arabic Culture. Throughout 2008 the world will witness the co-contributions of both Christians and Muslims in celebrating their Capital Damascus being the Capital of Arabic Culture
I conclude:
The culture of co-existence remained to be necessary and vital to carry the mission of the churches in our region, where it was born and flourished. Christian in Syrian are neither strangers nor alliance. They are the people of the land and citizens of the state. Their roots are deeply entrenched, entangled and infused in the history and culture of their homeland. As they have rights the also have duties. There can only be fulfilled if it grows in the milieu and the culture of synergical co-existence and accepting the other.
