Biography of Patriarch Mor Ignatius Yakob

Mor Ignatios Ya`qub III was born on October 12, 1912 in the Touma Mari family of Bartalla village in Iraq. He was ordained deacon by Patriarch Elias III and priest by Patriarch Mor Aphrem I. He came to Manjinikkara, India, in 1933 as Rabban `Abdel Ahad where he served as a malphono (teacher) at the Mor Ignatios Dayro. In 1946, he returned to the Middle East to teach at the Mor Ephrem Seminary in Mosul and was ordained Metropolitan of Beirut and Damascus in 1950. In 1957, he was consecrated Patriarch after the Patriarch Aphrem I passed away. His Holiness worked actively for cooperation among the Oriental Orthodox Churches and the reconciliation of the Church in India. In 1964 His Holiness visited Malankara and consecrated Augen Timotheous as Catholicos to establish peace in the church. However, this peace, unfortunately, lasted only for a few years. Patriarch Ya`qub wrote more than 30 thirty books about the history of the Church, spirituality and liturgy including a History of the Church until the 6th century, a History of the Syrian Church in India, a comparative study of Syriac and Arabic languages, and Personageaphies of Mor Ephrem, Mor Philoxenus of Mabbug, and Mor Ya`qub of Serugh. His lecture on the Syrian Orthodox Church at the University of Goettingen in 1971 is considered an authoritative source by students of the church. Patriarch Ya`qub is considered to be one of the masters, if not the master of Syriac music in this century. He was endowed with a sharp memory that enabled him to memorize over 700 hundred melodies of the Beth Gazo including variants (Shuhlophe). He had a voice of a "nightingale" as Patriarch Zakka I tells us. He learned the Beth Gazo from another master of Syriac music, Mor Yulios Elias Qoro, then Patriarchal Delegate in India. He was familiar with his native school of music in Iraq (the School of Takrit) as well as the more popular School of Mardin. During a five-month visit to the United States (from March 11 - August 15, 1960), Patriarch Ya`qub, at the request of Metropolitan Mor Athanasius Yeshu` Samuel, the late archbishop of the United States and Canada, recorded the Beth Gazo according to the School of Mardin. Thus recording serves as the authoritative reference to the musical tradition of the School of Mardin. Patriarch Ya`qub is fondly remembered for his spiritually uplifting celebration of the liturgy. He encouraged many to accept the monastic way of life. After he consecrated holy myron in the Mor Gabriel monastery in 1964, myron flowed from the glass container the following day and people were healed by it. His Holiness entered into heavenly abode on June 26, 1980.

Source:- http://sor.cua.edu/Personage/PYacqub3/index.html

Biography of Patriarch Mor Ignatios Aphrem I Barsoum

Patriarch Mor Ignatios Aphrem I Barsoum was born on June 15, 1887, in Mosul, Iraq. He received his early education in a private Dominican school, studying French and Turkish as well as religious literature and history; later he learned Arabic under the training of Muslim scholars. At the Deir al-Za`faran monastery in Mardin, Turkey, where he started his theological training in 1905, he studied the Syriac language and literature. After his ordination as a priest in 1908, he remained at the monastery to teach, and in 1911 he assumed the additional responsibility of managing the monastery press. Later that year he began a scholar's visit to the monasteries and churches of Mesopotamia and Turkey. Soon after his return in 1913 he made a similar trip to examine Syriac manuscripts in the great libraries of Europe. On May 20, 1918, Patriarch Elias III consecrated Aphrem as metropolitan Mor Severius and named him the bishop of Syria. After World War I, he gained national recognition not only as a man of religion, but also as a man of learning. He championed the cause of Syrian unity, winning firm popular support by his admonition to the French to regard themselves as liberators rather than conquerors. In 1919, he was chosen to represent the national rights of the Syrian community in the peace settlement at Paris. He was disillusioned, however, by the atmosphere of self-interest which prevailed among the delegates representing the European powers, and at one stage of the conference found himself defending not only the rights of the Syrians, but those of the Arab nations. Though Mor Severius did not succeed in protecting the Syrian's interests at Paris, the journey gave him ample opportunity for further study of Syriac literature before his return in May, 1920. Two years later, the League of Nations' action making Syria a French mandate brought him the new responsibility of providing for refugees from Cilicia, and he also undertook the building of many new churches in and near Aleppo. Another journey took Mor Severius to Geneva and Lausanne as an apostolic delegate to the World Conference on Faith and Order (August 3-21, 1927). Soon afterwards he came as an emissary of the Patriarch to the United States, where he investigated the condition of the Syriac Orthodox Church, consecrated three new churches, and ordained new priests. He also gave lectures on the Syriac language and literature at the Providence University and the University of Chicago, and served at the Oriental Institute of the latter institution until his return in 1929. After the death of Patriarch Elias III in 1932, the Synod of Bishops named Mor Severius his acting successor. On January 30, 1933, he was formally elected Patriarch of Antioch, assuming the ecclesiastical name of Mor Ignatius Aphrem I Barsoum. The new Patriarch quickly showed himself as an active Church head, establishing new dioceses and founding a theological seminary at Zahla, Lebanon (later moved to Mosul, and then to Beirut). In the aftermath of the collapse of the Ottoman Empire and the political situation in the new state of Turkey, where Deir al-Za`faran, the seat of the Patriarchate, was located, Mor Aphrem was forced to relocate the Patriarchate to Homs in Syria. The great Patriarch passed away on June 23, 1957 and was buried in Homs.

Patriarch Aphrem produced many other works which have never been published. His Syriac-Arabic lexicon and his compendium of church history in the 20th century are written in both Syriac and Arabic. His history of Tur `Abdin, in Syriac, was translated into Arabic by Bishop Bahnam. In Arabic, he also wrote a history of the Patriarchs of Antioch and the famous men of the Syriac Church, a history of Syriac Orthodox dioceses, an index of Syriac manuscripts, and translations of ten liturgies of the Syrian Church. Also, he translated into Arabic the second part of the Ecclesiastical History of Bar `Ebroyo in 1909 when he was a monk at the Monastery of Za`faran.

Source:- http://sor.cua.edu/Personage/PAphrem1/index.html

Biography of Patriarch Mor Ignatios Elias III

Mor Ignatios Elias III was the 119th legitimate successor to St. Peter on the Holy Patriarchal See of Antioch. The second son of Chorepiscopus Abraham and Maryam, he was born in Mardin and christened Nasri. He had 4 brothers and 3 sisters. After the death of his mother, Nasri was raised in the care of his elder sister Helena. He worked as a shoemaker in his teens and served in the government briefly for 3 months. At Patriarch Peter IV's direction, Nasri joined the theological school in the name of the forty martyrs. In 1887, he joined Deir al-Za`faran and was ordained deacon in 1887 by Patriarch Peter IV. He became a sharwoyo (novitiate) in 1888 and a monk in 1889 upon which he took the name Elias. Elias was ordained qashisho (priest; lit. presbyter) in 1892 by Patriarch Peter IV. In the waning years of the 19th century, numerous Armenian and Syriac Christians were massacred in Turkey. Qashisho Elias endeared himself to the Armenian Christians providing refuge for about 7000 in the monastery of Mor Quryaqos. He was later appointed the reesh dayroyo of the Mor Quryaqos as well as Deir al-Za`faran. In 1908 Qashisho Elias was consecrated bishop of Amid (Diyarbakr) by Patriarch `Abded Aloho II with the name Mor Iwanius. In 1912, he was transferred to Mosul where he served until his elevation to the patriarchate in 1917. After Patriarch `Abded Aloho passed away on Nov 26, 1915, Mor Iwanius was elected Patriarch and assumed the throne in 1917. The firman (decree) was issued by the Ottoman sultan Muhammad Rashid, who Patriarch Elias III visited in 1919 at Istanbul; the sultan conferred the Ismania medal on the Patriarch during the visit. In 1922, when civil war broke out in Turkey and Gazi Mustafa Keman Pasha assumed leadership of the newly formed democracy, Mor Elias III spent a few months in Jerusalem. He established a printing press there and began publication of journals in Syriac and Arabic.

Mor Elias III was the last Patriarch to reign at the Kurkmo Dayro (Deir Za`faran) in Mardin, the seat of the Patriarchate for most of the second millenium. Following the massacre of the Syriac Christians in South East Turkey in the waning days of the Ottoman Empire and during World War I, the Patriarch was forced to leave Mardin. In the aftermath of the saypho massacres, Mor Elias III undertook pastoral tours in the Middle East, the first in 1919 and the second in 1925 to Aleppo and Jerusalem. Mor Elias III held a synod Dayro d-Mor Matay in 1930. Lord Irwin, then British Viceroy to India, wrote to the Patriarch on December 1, 1930 requesting his intervention in person or through a delegate in resolving the schism that had erupted in the Malankara Church. His Holiness responded to the Viceroy's letter accepting his invitation with certain conditions on December 15, 1930. Given his cardiac problems, his doctors attempted to dissuade him from the trip in vain. His 75 year old sister also could not persuade the Patriarch; His Holiness said to her, "Death is inevitable whether here or in India; I would rather sacrifice my life for the sake of our children in Malankara." Mor Elias III left Mosul on February 6, 1931 accompanied by Mor Clemis Yuhanon Abbachi, Rabban Quryaqos (later Mor Ostathios Quryaqos), and Rabban Yeshu` Samuel (later Mor Athanasius Samuel of North America), his secretary Zkaryo Shakir (his brother Joseph's son) and translator Elias Ghaduri. They set sail to India on February 28, 1931 from Basra on the ship "Warsova" and disembarked at the Karachi port on March 5, 1931. They were received at Karachi by the Patriarchal Delegate Mor Yulius Elias Qoro, Mor Athanasius Paulos of Alwaye and several clergymen and faithful. On March 6, 1931, the Patriarch and his entourage proceeded to Delhi by train reaching there on the 8th and visited Lord Irwin. On March 14th, the Patriarch arrived at Madras and stayed as a guest of the British Governor Sir George Staly. From there, he arrived at the Thrikkunathu Seminary in Alwaye on March 21st, and offered the divine liturgy there on March 22nd. H.H. Mor Elias III convened conciliatory meetings at Alwaye, Karingachira, Panampady and Kuruppumpady. The Patriarch lead the passion week services at Karingachira. A church delegates meeting was held at Kuruppumpady on July 5, 1931. The denho (Epiphany) services in January 1932 were at the church in Pakkil. On February 11, 1932, at the invitation of Qashisho Kuriakos Elavinamannil, the Patriarch arrived at the Manjinikkara Mor Stephanos church from Kallissery. The inability to bring about reconciliation in the church had weighed down heavily on the Patriarch; moreover, the hardships of the long travel had taken its toll on His Holiness. On arriving at Manjinikkara, the Patriarch said, "This place offers us much comfort; we desire to remain here permanently." On February 12th, His Holiness requested the priests who came to visit him not to leave for a couple of days. In the evening, the Patriarch recited many prayers of the qandilo (unction) and contemplated on the departed. On February 13th, Mor Clemis Yuhanon Abbachi offered the Holy Qurbono; His Holiness gave the sermon during the liturgy. After the noon prayers and lunch, as was his routine, the Patriarch spent time recording events in his journal; he asked for a dictionary to get clarification for the meaning of a word. Following that, he paced about complaining of pain in his head. Soon he fainted and was placed on a cot by the monks where he slipped away into eternal rest at 2:30 pm. Many eye witnesses recount the deep gloom that cast its spell in the area that evening and the wails of the monks who accompanied the Patriarch. Different opinions arose regarding the final resting place for the Patriarch—a situation that the church in Malankara never had to confront before. The decision was in favor of interring the mortal remains in a plot of land to the north of the Mor Stephanos church, the title deed of which was transferred to the Patriarchate. On February 14th, the funeral services for His Holiness were held there. The Mor Ignatios Dayro church was built by the Patriarchal delegate Mor Yulius Elias Qoro over the tomb of the late Patriarch. The memory of the holy Patriarch is revered throughout the Syriac Orthodox Church and especially in Malankara where thousands of pilgrims reach the tomb by foot on the annual feast day, February 13, from various parts of the Kerala state. Mor Elias III is the only Patriarch of Antioch whose remains are interred in Malankara and his tomb stands as a towering symbol of the sacrifices made by the Syriac fathers to nurture the church in Malankara. On October 20, 1987, Patriarch Mor Zakka I through encyclical E265/87 permitted the Church in Malankara to remember his name in the fifth diptych.

Source:- http://sor.cua.edu/Personage/PElias3/index.html

Biography of Patriarch Mor Ignatios `Abded-Aloho II

Patriarch `Abded-Aloho II Sattuf (Abd Allah II in Arabic) was born in Sadad, he became a monk at an early age, and later was ordained priest. In 1870, he toured the area of Tur `Abdin and recorded the names of villages, monasteries, churches, clergy and the families living in the area. He was consecrated bishop of Jerusalem in 1872 by Patriarch Peter IV and accompanied the Patriarch to England and India from 1874 to 1877. After the return of the Patriarch from India, he stayed for two more years before going back to London where he secured a printing press for Deir al-Za`faran. After his return, `Abded-Aloho served as the bishop of Syria and then of Amid. He paid a second visit to London, during which he attended sessions of the 1888 Lambeth Conference, and secured a second printing press. After the deposition of Patriarch `Abded-Mshiho II (`Abdul Masih) in 1903, `Abded-Aloho was elected and consecrated Patriarch in 1906. Shortly after, he visited London for the third time en route to India in 1908-12. In London, he met King Edward VII twice. In India, he established the Knanaya diocese. After his return from India in 1912, he stayed at Dayro d-Mor Marqos till his death in 1915 and was buried there. The Patriarch received a medal from King Edward VIII, and two medals from the Ottoman sultan.


Sourse:- http://sor.cua.edu/Personage/PcAbdedAloho2/index.html

Biography of IGNATIUS PETER

Moran Mor Ignatius Pathros (Peter)-IV, who led the Syrian Orthodox Church for 22 years as its supreme head (1872-'94), was the 116th in the line of canonical Patriarchs of Antioch in the Apostolic See of St. Peter. Little is known on the early life of this holy father, who is regarded as the architect of the modern Syrian Church. Born in a well known Christian family of Turabdin in south east Turkey, he spent his child hood days at the Mor Hananyo Dayro (Deir al-Za`faran Monastery) which was the nave centre of the Syrian Church for many centuries. His priestly formation was at this monastery. In 1846 Patriarch Mor Elias II ordained Kassisso Pathros as the Metropolitan of Syria by name 'Mor Yulius'. As the diocesan Metropolitan he succeeded in settling the row with the Roman Catholic Church and recovered many of the ancient Monasteries and churches which were under dispute. It was during his stay at Constantinople, his immediate predecessor Patriarch Mor Yakub II passed away. Because of some difficulties to travel all the way to Mardin he informed the Synod his inability to attend the patriarchal election. But the Synod's unanimous decision was to elevate Mor Yulius as the next Patriarch which he politely refused to accept. However under continuous persuasion, he agreed to abide by the decision of the Holy Episcopal Synod. At last on 16th June 1872, on the day of Pentecost, he was enthroned as the 116th Patriarch of Antioch at the ancient St. Mark's Dayro in Jerusalem. The Patriarch after his enthronement went to Amida (Omid / Dierbakir) and stayed there for a short period. The Dayro there was reconstructed under the advise of the Patriarch. In 1872 H.H ordained Rabban Abdul Sattuf as Metropolitan by name Mor Gregorios for the Archdiocese of Jerusalem and then left for Constantinople. Through the exertion of His Holiness, the Syrian Christians have received direct representation at Constantinople (recognition as an independent millet in Ottoman Turk) and was honored with other exclusive rights, thus fulfilling the long standing aspirations of the community.

The Patriarchal visit to Malankara (Malabar) 

It was during the Patriarch's stay at Constantinople, the letter from Pulikottil Mor Dionysius and Edavazikkal Philipose Kassisso from India reached the patriarchate seeking urgent help of the Holy father. Such was the trials and tribulation through which the church in Malabar (India) was passing through in that period. Problems created by Mor Athanasius who got ordained by Patriarch Yakub II but propagating the anti-Orthodox faith, was immense. In response to the request, the Patriarch held discussions with his fellow Metropolitans and finally decided to travel to England to persuade the British Government on the issue pertaining the Syrian church in Malabar. His Holiness who was then 74 years of age, sailed from Constantinople in August 1874 after meeting the Sultan of Turkey and reached England a month later. Metropolitan Mor Gregorios Abdul Sattuf of Jerusalem accompanied the Patriarch in this tedious journey. His Holiness first met the British government officials and presented the matter. The Patriarch also appealed to the Secretary of State for India. The Archbishop of Canterbury at first assumed a hostile attitude, saying he had been instructed by his Bishops in India that Mor Athanasius deserved the support of the Church of England. But the British Government were friendly to the Patriarch and asked the Madras Government to consider his case as favourably as possible. He was also furnished with letters of introduction. During this visit Queen Victoria honoured the Patriarch by giving him two successive audiences, on 21st and 28th February 1875. His Holiness was also decorated by Her Majesty. The English public seem to have been captivated by his remarkable personality. His piety and profound knowledge of the Bible made a deep impression wherever he went. It was recorded of his that he "knew the Old and the New Testaments by heart," and that "his conversations were full of allusions to and quotations from the Bible." Having earned the respect and good wishes of all such Englishmen as were not amenable to the influence of the C.M.S. missionaries in Travancore, the Patriarch set sail to India. (On this first visit of any Syrian Orthodox Patriarch to England, in the winter of 1874-75, Mor Peter IV took the opportunity to have a printing press sent back to the Deir al-Za`faran Monastery, and once it had been installed it was put to good use in the printing of a number of liturgical and other books in Syriac.) In January 1875, the Metropolitan Mor Dionysius once again send a letter to the Patriarch in England requesting him to visit Malankara. On this repeated request, in April the Patriarch sailed to India via; Egypt and reached Bombay towards the end of May. Mor Dionysius met His Holiness the Patriarch, the supreme head of the Syrian Church and the Jerusalem Metropolitan Mor Gregorios, at Pune. From there they together travelled to Madras by train to meet the Governor. Only on reaching there, they came to know that Governor is then at Oottaccamand, his summer residence. So they travelled to the place but since there was no proper road after Mettupalyalam, His Holiness who was around 75 then and others, had to climb the hill for an whole day which was a very tedious voyage as explained in the biography of Pulikottil Mor Dionysius Metropolitan, published in 1901. At Oottaccamand His Holiness met the Governor and explained to him the grave situation of the Syrian Christians of Malabar. Impressed by the Patriarch's explanation the governor promised all the help needed for His Holiness and his church in Malabar. They were at Oottaccamand for 3 days and later left to Malabar by train and reached Kunnamkulam by the middle of June. His Holiness was given a rousing reception at the Arthat St. Mary's church where he celebrated the Pentecost day services. From there His Holiness went to Thiruvanathapuram, the capital of Travancore state and met the Maharaja. On the way to the state capital, His Holiness stayed at Cochin for 10 days; the Patriarch was given an unprecedented welcome by the enthusiastic faithful at all the places. Soon after the Patriarch's arrival in Malabar (Malankara), the royal proclamation in favour of Mor Athanasius and the CMS missionaries were cancelled by the Travancore State Government. A fresh decree was issued little later, disavowing the Government's right thereafter to interfere in the appointment and dismissal of bishops in the Syrian Church and directing all parties to settle their disputes through the medium of the recognized Civil Courts of the State. The beneficent policy of religious toleration, which the Hindu rulers of Malabar had pursued towards their Syrian Christian subjects from the days of the Apostle St. Thomas down to the arrival of European missionaries, both Roman Catholic and Protestant, was thus re-established on the 4th of March 1876. This was a bitter disappointment to the C.M.S missionaries, who had hoped, by applying methods of coercion, to proselytize the whole body of Syrian Christians. The enthusiasm created among the Syrians by the arrival of H.H. the Patriarch Peter IV knew no bounds. His Holiness was hailed as a deliverer. Even the bosom friends of Mor Athanasius deserted him when the Patriarch arrived in the country and the former Proclamation was cancelled.

In July 1876 His Holiness held a General Synod of the community in the church at Mulanthuruthy for three consecutive days (popularly known as the first Mulanthuruthy Synod) and made various organizational and administrative arrangements. One of the main decisions of this historic Synod was the formation of a representative body for the Malankara Edavaka (Archdiocese) by name 'Malankara Jacobite Syrian Christian Association Committee', consisting of twenty-four elected members thus introducing a democratic set up of administration. The then Metropolitan of Malabar Mor Dionysius Pulikottil was given the new title of 'Malankara Metropolitan' and was appointed as the President of the Association by the Patriarch. It was also decided to divide the Malankara Archdiocese into six and ordain a Metropolitan for each, under the Malankara Metropolitan. Chathuruthy Geevarghese Ramban (St. Gregorios of Parumala), the private secretary of His Holiness during his stay in Malankara, was the chief coordinator of this Synod. Later when the Patriarch consecrated Holy Myron for the first time in India at the Mulanthuruthy church on 27 August, Chathuruthil Ramban again got the privilege to assist His Holiness. In the subsequent months His Holiness ordained six Metropolitans, one was Chathuruthy Ramban who was given the title Mor Gregorios (1848-1902), a great saint in whose name all the faithful in Malankara take pride and find solace. Before the advent of the Patriarch, the Jacobite Church in the country seemed destined to disappear altogether. Yet, within the space of less than two years, he was able to rebuild the old edifice on stronger, broader and deeper foundations. Abuses of practice which had crept into the religious observances of the people, and of which they had shown themselves most tenacious in the past, were removed without any difficulty and without raising even a murmur of discontent or disapprobation from the people. Marriage was made compulsory in the case of candidates aspiring to ordination for parish work. The Patriarch was a stranger to the customs of this country when he came here. He did not know a word of English. When he set out upon this memorable journey, he had not been aware of any human agency to guide and support him. And yet, single-handed, he overcome all obstacles. He had a volcanic presence which he achieved in the face of the well-night insurmountable difficulties that confronted him on every side, his was the greatest personality that ever crossed the stage of Syrian history within historic times.

After two years of successful labours for defending the sanctity of faith and for establishing a democratic pattern of administration of the Malankara Archdiocese, the Holy father embarked from Bombay for Jerusalem in May 1877. On his way back H.H. visited the Syrian churches in Egypt. Finally he reached Constantinople where he established a new church in the name of the Mother of God. While residing there, Ramban Elias who later became the Patriarch of Antioch and the all the East (St. Ignatius Elias III) stayed with him for a while. Later the Patriarch left for Mor Hananyo Dayro where he consecrated Holy Myron again. The holy father spend the remaining years in this monastery. At 4.00 am on Monday, October 8, 1894, Moran Mor Ignatius Pathros IV passed away. He was then about 96. The mortal remains of the holy Patriarch were interred at the Mor Hananyo (St. Ananias) Dayro, which is also known as the Kurkkuma Dayro or Deir al-Za`faran Monastery. (This ancient monastery is situated today in south east Turkey).

Sourse http://www.syrianchurch.org/

Biography of MOR MICHAEL RABO

Mor Mikhayel Rabo (St. Michael the Great) was born, in 1126 AD, in Melitine (Malatya, Turkey) which was one of the famous Archdioceses of the Syrian Orthodox Church of Antioch at that time. His birth took place during the reign of Patriarch Mor Athanasius VII Abu Al-Faraj, son of Kamoor (1091-1129 AD). Patriarch Athanasius was said to be perfect in all virtues and a great scholar. Because of his passion for knowledge and virtue, the Patriarch ordained the great scholar Malphono Sayd Ibn Al-Sabouni as Metropolitan of Melitine, who, in less than forty days after his ordination, was martyred at the hands of Gabriel, the unjust and brutal Byzantine ruler of Melitine. The latter accused him of some political matter of which the Metropolitan was as innocent as the wolf was of the blood of the son of Jacob. Further, Patriarch Athanasius himself suffered severe hardships in administering the Church internally as well as externally.

During his youth, Michael was raised in a Syrian home from which the sweet fragrance of Christ emanated. His father, Elia of Melitine, was a virtuous and pious priest and a descendent of the Qandasi family which produced many servants for the Church. Among them were Athanasius Zakka, Metropolitan of Ayn Zarba (+1166); Patriarch Michael the Great's uncle, Maphryono(Catholicos) Gregorios Yacoub; and Patriarch Michael II Junior, the nephew of Mor Michael the Great, also known as Yeshou Sephtono.

Young Michael became a monk at Mor Barsawmo's Monastery near Melitine, after which he was ordained a priest and appointed Abbot of the monastery. During his term as Abbot, he made arrangements to bring running water to the monastery. When the Patriarchal See became vacant following the death of Patriarch Athanasius VIII, the Holy Synod of the Syrian Orthodox Church of Antioch, consisting of eighteen Metropolitans, convened in the Monastery of Fesqeen near Gargar on Pentecost Day. With the guidance of the Holy Spirit, the Synod elected unanimously Raban Michael to the Patriarchate of the Apostolic See of Antioch. When Raban Michael learned of this, he ran away and disappeared as he thought he was unworthy of this most exalted position. However, Mor Dionysius Ya`qub Bar Salibi, Metropolitan of Amid (+1171) and one of the Holy Synod's members persuaded him to perform his duty. On Tuesday, October 18, 1166, Michael was consecrated Patriarch at Mor Barsawmo's Monastery with the laying on of the hands of the Maphryono along with twelve other bishops. The new Patriarch passed thirty-one laws in the Monastery of Hananya.

Among the most glorious pastoral works of Patriarch Mor Michael the Great was the moving of the headquarters of the Patriarchal See of Antioch from Amid to Mor Hananya Monastery, known as "Zafaran". On the day of his arrival at this Monastery and the celebration of his enthronement on the Patriarchal Seat in the new headquarters, Metropolitan Mor Dionysius Ya`qub Bar Salibi delivered a fascinating speech that began with "My beloved, today is the day of joy; today is the day of delight". In his invaluable speech he enumerated the praiseworthy virtues of Patriarch Michael.

Patriarch Michael paid Apostolic visits to his Archdioceses that were widespread at that period of time. In 1168, he headed for Jerusalem and stayed at the Monastery of Mary Magdalene near Damascus Gate (Bab al-^caamuud). There he consecrated the Holy Murun (Chrism) and ordained John (Yohanna) as Metropolitan for Damascus on Easter day. He then returned to the headquarters of his Apostolic See at the Monastery of Hananya. There he passed a number of ecclesiastical canons, as reported by the great scholar Maphryono Mor Gregorios Bar Ebroyo. He also held a Synod meeting in 1169 at Mor Barsawmo's Monastery. In the following year, Emperor Manuel dispatched a messenger named Theoryanos to the Syrians and Armenians. Patriarch Mor Michael answered him through John, bishop of Khayshum, and the monk Theodoros Bar Wahbun.

In 1180 AD, Mor Michael held another Synod meeting where Theodoros Bar Wahbun of Melitine was excommunicated. Although Bar Wahbun was a great scholar, he was arrogant and devoid of godliness and fear of God. Bar Wahbun rebelled against his superior and was later ordained as anti-Patriarch by four castaway bishops. Although he was a disciple of Patriarch Michael the Great and was educated in the Patriarchal house, Bar Wahbun denied the favor of Michael, and in the end, was excommunicated and dislodged. Bar Wahbun died in 1193.

Mor Michael wrote a book on the ranks of priesthood, liturgical texts on preparing for receiving the Holy Qurbono (Eucharist), the duties of man, how to be a disciple of Jesus, and the need for repentance and confession.

Following his consecration and according to the ancient custom followed by the Syrian and Coptic Churches, Patriarch Michael sent a letter of fellowship to the Patriarch of Alexandria, Pope Yohanna I Ibn Abi Ghalib, known as Aba Al-Majd, in which he included his confession of faith. He also authored another letter to Yuhanna's successor, the Alexandrine Pope Mark III Ibn Zar'ah, on the Sacrament of Confession. This is the Sacrament that was rejected by the heretic Mark Ibn Qanbar the blind who created confusion in the minds of the children of the sister Coptic Church for a long time by his false teaching. In doing so, Ibn Qanbar had renewed the heresy of the followers of Origen and the Messalians. Patriarch Mor Michael the Great refuted the weak reasoning of Ibn Qanbar as well as his false teachings, proving the necessity of practicing the Holy Sacrament of Confession. He also supported the excommunication of Ibn Qanbar and his abhorrent heresy.

Patriarch Michael ordained one Maphryono and fifty-four bishops. He departed to the Heavenly Chambers on Monday, the seventh day of Second Tishrin (November) in the year 1199, at the age of seventy-three, thirty-three of which he was Patriarch. He was buried in the new church at Mor Barsawmo's Monastery in the tomb that he had prepared for himself.

Indeed, the life of the commemorated Patriarch Mor Michael the Great, was one of righteousness and holiness. He led the life of the good confessors who were persecuted for the sake of righteousness following the example of most of the Patriarchs and many bishops of our Holy Church. Likewise, he was an honorable scholar and renowned researcher. Patriarch Ephrem Barsoum describes him as "one of the greatest pontiffs of the Church of God, the finest of the Patriarchs of Antioch, a scholar, and a famous chronicler; of everlasting name, of graceful pursuit, and of uncommon qualities, of widely known virtues, and of good deeds". Patriarch Barsoum converses with him saying, "Is it not right for the general history of the world to remember your honorable name since you have written those volumes that are full of the events of the ages, from their inception until your happy reign, for you have brought to life what took place, and had it not been for you, these would have been totally forgotten? Indeed, it is befitting to do so for the world in general and for your nation in particular. Your greatness is manifest not only in this, but also in the fact that you were magnificent in your virtues, endurance and self-esteem. You were great in your Patriarchal works. It is no wonder that history describes you as The Great".

The late Patriarch left behind several of his books, the most famous of those is "THE RELIGIOUS AND GENERAL CIVIL HISTORY FROM THE CREATION UP TO THE YEAR 1193". This was wrote in Syriac and comes in several volumes. A unique manuscript of this great work is kept to this day in a book-case at St. George's Church in the Syrian Quarter (hay al-suryaan) of Aleppo. Another famous writing of the late Patriarch was the book on the ranks of priesthood, liturgical texts on preparing for receiving the Holy Qurbono (Eucharist), the duties of man, how to be a disciple of Jesus, and the need for repentance and confession.  He spent his day in looking after Church matters and in transcribing significant manuscripts; he devoted the night to the writings of letters. He transcribed Gospel on vellum in the Estrangelo script, gilded its pages and bound it with a silver cover. (It was the Syriac bible written during the time of Mor Michael Rabo and which was kept in Malankara, that was presented to Dr. Buchanan during his visit to the Church in Malabar in 1807. This one is now preserved in the British library).

Patriarch Mor Michael Rabo has compiled all the hymns of St. Ephraim and Jacob of Sarug in several copies, which he transcribed personally. Also he marked the service books of ordinations, principal festivals and prayers with diacritical points with great care and preserved them in one huge volume. Several other books are there written by this great Patriarch.

Sourse http://www.syrianchurch.org/

Biography of Patriarch Severius of Antioch

 Patriarch Severius of Antioch, widely known as “crown of the Syrians", is one of the greatest dignitary of the Syrian Orthodox Church of Antioch.  He was the pride of the Patriarchs of Antioch, the luminary of scholars, an outstanding authority and the unique erudite of his generation. He was also a great theologian, a profound and prolific writer and an eloquent orator who had a great control of the pulpit. To him flocked eminent jurists and men of good conscience seeking solution to problems and interpretation of complex matters.  He was one who built up and upheld the edifice of religion, and supported and explained the authority of the Orthodox faith. He was pure in heart, soul and character, a possessor of the keys of wisdom and decisions.

Mor Severious was born at Sozopolis in the province of Psidis around the year 459 A.D. His grandfather (on his father’s side) was one of the bishops who attended the Ecumenical Council of Ephesus (431 A.D). At Alexandria, he studied grammar and rhetoric in both Greek and Latin, and jurisprudence and philosophy at the school of Roman jurisprudence in Beirut. He was baptized at the church of Tripoli in 488. Later he chose the way of asceticism and became monk in the monastery of St.Romanus in the city of Mayoma in Palestine and was ordained a priest by Bishop Epiphanius. Then, he built a monastery and remained there for twenty-four years, worshipping God and practicing the virtues of asceticism and studying the Holy Bible and the writings of theologians. He began to write to support Orthodox doctrine and his fame spread.

In 508, he journeyed with two hundred monks to Constantinople to defend the doctrine and remained there about three years until 511. A year and a few more months later, Flavian II, patriarch of Antioch, was deposed, and Severious was elected by the Holy Spirit to succeed him to the Apostolic See. He was consecrated a Patriarch in Antioch on the 6^th of November, 512, after which he opened the treasures of his knowledge in preaching and explaining the realities of faith and morals. During his leadership as a patriarch he never deviated from the path of his asceticism and abstinence. So, he removed luxurious living from the patriarchal palace, while devoting his energy to reform and the dispensation of church affairs by visiting the neighboring dioceses and monasteries in person or by letter. When Justin I, the Chalcedonian, succeeded Anastasias in 518, he banished a group of our Orthodox bishops, antagonizing Severious who left for Egypt on the 25^th of September and remained there for twenty-four years. In Egypt, Severious administered the church through his deputies or his letters. With indefatigable energy, he wrote book after book against heresies and deceivers, answered letters and gave personal opinions on legal matters. When he faced a difficult problem, he searched for light in the Holy Bible or turned to the resolutions of councils for assistance. In 535, he went to Constantinople in answer to the invitation of Justinian I, in pursuit of unity. At the capital, he won Anthimus, patriarch of Constantinople, to his side, but the gap between parties remained wide. Then he returned to Egypt where he died at the city of Sakha on the 8^th of February, 538. He was crowned by the Church as the Great Doctor of the catholic Church. The Church also commemorates him on the day of his death. His life was written by four eloquent writers who are Zachariah Rhetor, John, abbot of the Monastery of Bar Aphtonya, Athanasius I, patriarch of Antioch, and an anonymous author.

The writings of Severious cover polemics, rituals, commentaries, homilies and letters. They enjoy the highest respect. The polemics numbers fourteen.  Among the ritual writings there is a magnificent book containing the maniths, splendid anthems or hymns which he composed. The maniths begin with a verse from the Holy Bible and continue with an elegant style which inspires awe and the love of God. These maniths number two hundred and ninety-five. Of the third type of his writings, namely commentaries, are a commentary on the Gospel of St.Luke, a commentary on the apocalypse of Ezekiel, as well as Biblical topics and verses which may be found in his homilies and letters referred to by Bar Salibi in his commentary on the Gospels and by Bar Hebraeus in his book “The Storehouse of Secrets.”

Sourse:-syrianchurch.org/bio/MorSevariousPatriarch.httm