Introduction:
In the history of Christianity the early Christian movement in Syria and
Mesopotamia was started when the followers of Jesus were forced to leave
Jerusalem it is one of the places to which they scattered was the Roman area of
Syria it is located to the north and east of Israel.[1] And its three main cities, Antioch, Damascus,
and Edessa, number clearly in early Christian history. The geographical
boundaries of Syria speaking Christianity have different with the changes of
Middle Eastern history. Centering in what is now northern Iraq and eastern Turkey;
Christians with this linguistic and cultural identity were active in areas now
denominated by Syria, Lebanon, Iran , India, China, and gulf states.[2]
So it is considered that Christianity was born in Syria, because it was in
Syria, because it was in Antioch that the new name was first used for the
Nazarene party of Jews. [3]
And also we see that the Paul was
travelling to Damascus to convey on his efforts against Christians when he was
converted, an indication that the Nazarene’s teachings had already spread to
that city. So according to history in
addition to its cities Syria provided a home for Christians in its Small
villages and sparsely populated desert regions. And we see that in history of
Christianity a number of post apostolic early Christian writings are also given
a Syrian location for their composition, and pointing to the continuing growth
of the movement there. [4]
So all these indicates the early development of Syriac- speaking Christianity
with special Attention to the history of exegesis.
A.
The Mythology of Origins: Here the theories about the origins of
Christianity in Syriac-speacking regions have focused on Edessa. And most of
the scholars suspect that some of the Christian evangelistic activities were
carried out there during the 1st century of the Christian age.
Edessa was at that time capital of Osrhoene, a buffer state between the
Parthian and the Roman empires. The theory recurring in early Syriac literature
is that Edessa and territories to the east were evangelized by the Apostle
Thomas. This datum is found in various 4th century writers.[5]
B.
The Earliest Evidence for Christianity
in Syria: Here we see
that there is a scarcity of documentation for Christianity in Syria before the
4th century. The most important documents are the Aberkios Inscription,
The works of Tatian, the Socratic dialogue attributed to Bardaisan, the
Chronicle of Edessa, and the Problematic chronicle of Arbela. These are all the
some evidence regarding the Marcionites in Northern Mesopotamia.[6]
C. Early Biblical Texts: The Syriac versions of the Bible have
posed many scholarly problems. These concern the relationship between the
various translations, their places of origin and their exegesis. The primary efforts
at biblical translations include the peshitta of the Old Testament, the
Diatessaron the Old Syriac, the Peshitta translation of the NT, the philoxenian
or Harklean version, and the Palestinian version. Basically all these Biblical
texts will give the [7]
D. The third Century:
In the third century there was significant sociopolitical disturbance in northern
Mesopotamia. And Rome continued to push its attention eastward. Trajan had
conquered Adiabene in 115 C.E. as well as Osrhoene. But the local dynasty has
been allowed to remain in Osrhoene but as tributary clients of the roman state.
Lucus Verus (165-66) had extended Roman
control at least as far east as Nisibis. And Dura Europos came into Roman hands
and was made a border city. Maybe
because of the social and theological turmoil, no Syriac language of the
documents has survived between the writing of Bardaisan and early periods of
the 4th century. And the religious life in northern Mesopotamia was
complicated by the arrival of Manichaeism with the Persian armies.[8]
E. The Fourth Century: After
turning of the 4th
century, there is once again evidence of Christian activity in Edessa, Nisibis,
and the Persian Empire. So the earliest data is of Nisibis. Ephrem (306-73 C.E)
writing at Nisibis, describes the life and work of James of Nisibis who served
as Bishop from 308-38. He attended the Council of Nicea as dip Bishop Aithallah
of Edessa.
The council of Nicea changed the balance of
power within Syriac Christianity. Imperial Christianity, that is one version of
Christian doctrine and praxis as the uniting ideology of empire, determined and
enforced from the center of political power, authenticated the tradition of
palut rather than that of Bardaisan.[9]
F.Subsequent Development of Syriac
Exegetical Traditions: Here
we see that after the division of Syriac Christianity into two opposing
traditions that 428 C.E outstanding to sociopolitical and theological
considerations, the exegetical traditions of East and west Syrians developed
with different influences. And in the
west the main sources were Cyril of Alexandria and Chrysostom translated from
Greek with Ephrem of Syria and scholia attributed to him. And in East Syrian exegesis,
the commentaries of Theodore of Mopsuestia, translated from Greek 428, served
as models and sources. Therefore the
east developed a rich exegetical tradition, some of which is known only from
fragments preserved in the large gannet Bussame, a collection of biblical
exegetical material organized around the liturgy.[10]
[1]
Dale T.Irvin, Scott W.Sunquist, History
of the world ch.ristian movement, volumeI,(New york :maryknall,Orbis
books,2001), P..57.
[2]
David Noel Freedman, The Anchor Bible
Dictionary,( New York, Doubleday,1992) P..970.
[3]
Dale T.Irvin, Scott W.Sunquist, History
of the world christian movement, volumeI,(New york :maryknall,Orbis
books,2001), P..57.
[4]
Dale T.Irvin, Scott W.Sunquist, History
of the world christian movement, volumeI,(New york :maryknall,Orbis
books,2001), P..57
[5]
David Noel Freedman, The Anchor Bible
Dictionary,( New York, Doubleday,1992) P..971.
[6] David Noel Freedman, The Anchor Bible Dictionary,( New York, Doubleday,1992) P..971.
[8]
David Noel Freedman, The Anchor Bible
Dictionary,( New York, Doubleday,1992) P..974-275.
[9]
David Noel Freedman, The Anchor Bible
Dictionary,( New York, Doubleday,1992) P..975.
[10]
David Noel Freedman, The Anchor Bible
Dictionary,( New York, Doubleday,1992) P..977-78.
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