Ecumenical Synod of Qart Qildar

[Polites]

Ecumenical Synod of Qart Qildar



December 3974 - Mor Iwanis VII, the Patriarch of the Apostolic Department of Cildania, one of the component Churches of the Apostolic Church of the East, has called for a new Ecumenical Synod in the city of Qart Qildar, the first since the Church's only Ecumenical Synod, the one in Aldegaria in 3409. This historical event is a reaction to the numerous challenges and changes that the Apostolic Church faces, the dominant one being the Barmenian Schism of 3878 that subsides to this day in the Barmenian Church.

The Barmenian Schism was caused by theological and ecclesiastical controversies, especially concerning the relation between the humanity of Eliyahu and the divinity of the Spirit. Particularly, the Barmenian Church has adopted as official the position that there is no substantial difference between the incarnation of the Spirit of God as Eliyahu of Yishelem and the Henosis (union) that all faithful Hosians experience with God through His Spirit, in essence following a strongly anthropocentric Pneumatology by stressing Eliyahu's humanity. Although the Schism is now nearly a century old, the Apostolic Church of the East as a whole has so far not taken any position on this controversial issue, partly for political reasons, but also because the writings of Eastern Hosian Church Fathers are ambiguous on this matter. The Barmenian theological position does in fact have strong support in the writings of Mor Origen, a 13th century Cildanian Saint who is celebrated as one of the greatest theologians of Eastern Hosianism, and who wrote of "two qnome ("hypostases"), which are unmingled but everlastingly united in one parsopa ("person", "character", "identity")."

Terminology aside, the roots of the schism are more political than theological. The Barmenian Church founded under political pressure from King Consort Eksandr of Kathre, as way to enforce his rule over Barmenia as well as establish a state Church more palatable to the majority Ahmadi population. A more fundamental aspect of King Eksandr's reforms was his attack on the power of clergy, removing the Church from the authority of the Holy Synod, and essentially establishing a system of caesaropapism that continues to this day. In spite of these major reforms, the situation is far from clear. The Barmenian Church founded by King Eksandr remains in imperfect communion with the Apostolic Church of the East, while the Abba of Barmenia is the head of both the Barmenian Church and of the Barmenian Apostolic Church, the local autocephalous branch of the Apostolic Church of the East.

Because of the lack of a formal schism and due to the recent rapprochement between Cildania and Barmenia, both allies of Vanuku, Mor Iwanis VII and the Cildanian Church see this Ecumenical Synod as a way to restore full communion. Patriarch Iwanis has suggested a compromise theological formula and the end of the schism between the two Churches, a position that, whilst controversial, has plenty of support among Apostolic clergy and faithful throughout Terra, many of whom see such a compromise as being in line with tradition.

And again, beyond theological issues, this Ecumenical Synod is driven by politics. The Cildanian Church aims not only to achieve Cildanian-Barmenian reconciliation, but is also keen on having its central role in the worldwide Apostolic communion recognized. Of particular import to the Patriarch's motives behind calling for a new Synod is the desire of the Cildanian Church to gain ecclesiastical authority over Badara, especially now that the Badaran islands are under Cildanian military occupation. Since there has been no Patriarch of Badara since the anti-Hosian persecutions launched by the Ahmadi State nearly a century ago, and as most of the Badaran Apostolic population has taken refuge in Cildania, Mor Iwanis VII is likely to press for the unification of the two Churches under one Patriarch. Moreover, other areas with large Apostolic populations, mainly Pontesi and Aldegar, are ruled by pro-Trigunian regimes hostile to Cildania and inimical to the interests of the Apostolic Church. Mor Iwanis would then have a strong incentive to have the Synod grant greater power to the local Churches in Pontesi and Aldegar in exchange for their direct support for the Cildanian cause.

An Ecumenical Synod summoned by the Cildanian Patriarch is however very much out of character for the traditionally isolated and inward-looking Department of Cildania, which has largely ignored Eastern Hosian affairs outside its borders both before and after the Synod in Aldegaria. But in recent years the importance of the Cildanian Church has grown significantly. Being one of the largest and wealthiest Eastern Hosian Churches, the Department has in time come to see itself as having the right and duty to defend Apostolic interests Terra-wide. This newfound responsibility was particularly visible in the activities of the trans-national Apostolic Army in Majatra, a terrorist organization headquartered in Cildania and a major participant in Majatran affairs.

In light of this convergence of interests, it is likely that the Ecumenical Synod of Qart Qildar will result in the end of the Barmenian Schism, the adoption of a reformed Pneumatology (but also one that is deeply rooted in tradition), and much greater powers granted to the Pontesian and Aldegarian Churches. The Apostolic Church of the East will then have the means and the desire to become an international player to be reckoned with.

[Reddy]

Aldegarian Bishops Prohibited From Attending Synod

Aldegarian Intenal Affairs Minister Ervand Savarani has announced that the Government will be prohibiting any Aldegarian clergymen from attending the Ecumenical Synod in Qart Qildar. Savarani said that the Government was convinced that the Ecumenical Synod was merely a front for recruiting senior Apostolic clergymen to 'cause trouble in Aldegar on behalf of the dictatorial Cildanian government.' Savarani said the Government would look into 'restructuring the Aldegarian Apostolic Church if any cleric disobeyed its command'


Sheikh (Patriarch) Tiridates VIII

The Aldegarian Apostolic Church expressed 'bitter dismay at missing out on an opportunity to confer with brothers in faith from across many parts of Terra on long vexing disputes and current crises in the region'. Sheikh (Patriarch) Tiridates VIII said the Government was squandering an opportunity for the Apostolic churches to use their soft power to influence changes in Cildania and elsewhere but vowed to follow the command of the Government and pray for reconsideration. The government is taking no chances given its wariness about Cildanian intentions in eastern Majatra and the religious nature of the regime which would likely target Apostolics in Aldegar as a potential source of unrest. Senior clerics have been provided unrequested and unwanted 'security teams' for the duration of the Ecumenical Synod.

[Oakwood]

Ksntn II arrives in Qart Qildar.

The 4th of February 3975- Bringing a host of High and Low Church officials with him, the Abba and Patriarch has reportedly agreed to come to the meeting that many in the lower church are still calling 'useless board room talk' and 'playground of sin'. Nonetheless, despite mixed feelings from a plurality of the Barmenian Communion, the faith leader succeeded in passing resolutions through the houses of both churches allowing representatives to attend. For his part, the Abba has spoken of the opporunity as a chance for 'great healing' to 'occur throughout this region and all of Terra'.

"We must use this opportunity to spread a greater understanding of the faith." said Knstn "Or we shall live in an age of darkness"

[Reddy]

Aldegarian Bishops Arrive


The Aldegarian delegation

The Aldegarian delegation consisting of the Sheikh Patriarch and four senior Metropolitan Bishops had arrived in Qart Qildar after an already legendary escape from Government surveillance. The five member delegation is expected to be one of the smallest and the one in the tighest position of taking care not to lend any political support to the Cildanian Government while at the same securing its primary objective of greater autonomy. The delegation in its arrival press conference called for "this difficult venture to be a fruitful one if only to make the ample sacrifices we made getting here meaningful"- a indirect shot to the Barmenian delegation whose schism is widely viewed in the conservative Aldegarian Apostolic Church as a pointless divisive move driven by political concerns. The Government at home has vowed to punish the Apostolic Church and announced that it would consider not allowing the bishops to return to Aldegar by cancelling their passports.

[Polites]

Council Convened


His Holiness Moran Mor Iwanis VII of Cildania

December 3977 - After three years since the Ecumenical Synod of Qart Qildar was called, during which time representatives of all the autocephalous Eastern Hosian Churches have gathered in the Cildanian capital, the Synod is now convened. Several of the delegates, especially those from Aldegar and Pontesi, have arrived in direct opposition to their governments' policies, while the Synod takes place in a politically charged atmosphere, particularly as a result of the increasingly violent conflict between the Kathuran Church and the Crimson Crusade in Pontesi, as well as the aftermath of the continuing Cildanian occupation of Badara.

In his opening statement, Moran Mor Patriarch Iwanis VII outlined the main agenda of what is to become the Second Ecumenical Synod of the Apostolic Church of the East. The first item is, unsurprisingly, the issue of the Barmenian Schism, which has now become a Church-wide dispute between two factions. The former, called "Origenists" for their use of the Pneumatological formula of Mor Origen, believe that within Eliyahu there are two qnome (hypostases) united in one parsopa (person), united in a henosis that differs in degree rather than in kind from the union of divine and human natures that all Hosians strive to achieve through the Spirit of God, the only difference being that, as Eliyahu is free from sin, the henosis is a perfect and unshakeable union of two natures in one person. The Origenists are accused by their opponents of worshipping two Eliyahus - the divine Spirit and the human Eliyahu of Yishelem, a charge which they deny. The opposing faction, defending what they believe is the orthodox teaching of the Apostolic Church against heretical Kathuran innovations, argues that there is a single but compound qnoma (hypostasis/nature) of the incarnate Spirit of God, both fully human and fully divine. The traditionalists argue that the incarnation of the Spirit is not the same as Henosis - one is the Mystery of the Spirit of God becoming incarnate as Eliyahu of Yishelem with a united but compound nature, whilst in henosis the human and divine natures remain distinct and separate. The traditionalists are accused by their opponents of following Theopaschism, a heresy according to which God Himself suffered and was exiled in Hell. As the Cildanian Patriarch himself, together with the Cildanian and Badaran delegations, as well as the Barmenian representatives are committed to the official adoption of the Origenist position, the traditionalists find themselves in a minority position.

The second item touched by Patriarch Iwanis is the issue of Church organization. Of more immediate consequences than the subtleties of distinguishing between obscure theological concepts like "nature", "being", "substance", or "hypostasis", reforming the structure of the Apostolic Church is also the most contentious issue this Synod will have to decide upon. Patriarch Iwanis and the Cildanian clergy have already made their position on this known - as by now the annexation of the Badaran Church by the Department of Cildaniaremains a mere issue of formality, the Patriarch will push for the creation of a single autocephalous Church of the Majatran Isles under one Patriarch, a move that has some support in the Synod, but is rejected by those that fear the growing power of the Department. Less contentious but no less disputed is the suggestion that the Kanjoran and Aldegarian Apostolic Churchbe merged into one ecclesiastical body. Although the Kanjoran Church has by this point been reduced to the status of a small dependency of the Church in Aldegar, its autocephaly is recognized due to its old history as an independent Church, founded in the 11th century by Aldegarian missionaries. But if the unification of the two Churches is perceived by the rest of the Synod as a small price to pay in exchange for the powerful Aldegarian Church consenting to accepting the Barmenian Church back into the fold, it is likely that all of Seleya will soon have a single united Apostolic Church.

The last issue announced by Patriarch Iwanis is the possibility of the Synod reexamining the role of women and laity in the Church, opening another possibility of compromise with the Barmenians. There are indeed many in the Synod who would not object to reinstating the old Eastern Hosian tradition of allowing women to be consecrated as deacons, although it is unlikely anyone would be willing to go further than that. Allowing representatives of the laity to have a say in Church governance, but no power in setting doctrine is also a widely accepted reform that has so far received little objection.

Overall this Synod, if it succeeds in its overall goal of reuniting the Barmenian Church under the Apostolic Church of the East with a Cildanian-inspired theology will represent a triumph for Kathuran Hosianism, the largest and most powerful tradition within the Church, as its specific traditions and theology will become the centerpiece of a reformed Apostolic Church.

[Oakwood]

With wide agreement among the Barmenian delegation on the necessary compromise regarding the form of the prophet (the Barmenian Church choosing in this instance to retain its power to interpret as it needs to), the delegation took issue with the stance by many present regarding the role of women; pointing to the original status of Lilian (OOC: Lilith) as the true first woman, and equal in the eyes of God with man before her sin, the members of the reformist faction argued for the incorporation of Section 5(a) of the Ten Articles of Theology into the formal canon law of the church.

Though there was some division among the Barmenian delegation, a plurality also seemed to favor the incorporation of Sec.5(b) of the articles; some favored an elected council of Patriarchs, with one Patriarch serving for a four year term. Others (of the reformist faction) called for the abolishment of the censurial powers of the Synod itself, in favor of an adoption of canon policy allowing for each church to keep its own culture and traditions in tact.

The matter of confession and repentence was also raised, with some favoring the Barmenian reformed method, and others preferring a hybrid (OOC: I imagine it would be something like similar to proto protestant). However, the entirety of the delegation agreed on the union of the churches, and expressed a wish for the adoption of the more lenient policy practiced during the Barmenian Reformation toward the Ahmadi's of the Badaran isles.

(OOC: Essentially you just have to be Halawite).

[Reddy]

Aldegarians Accept Proposals

The Aldegarian delegation has agreed to accept the Barmenian Church back into the Apostolic fold. The delegation, known to be the most hesitant to do so, is in a very weak position given its small size (five members), the intense political pressure at home and is the attracted by the chance pf a formal union with the smaller Kanjorien Apostolic Church which the delegation hope to present at home to the secular government as a political victory for it as well.

Sheikh Patriarch Tiridates VII is somewhat less keen on the other proposals. He has accepted, tepidly, the adoption of the Origenist position but his attempts to link that acceptance to a resolution declaring 'occupation of other nations to be unacceptable to the Apostolic faith' were rejected as too politicised. It appears the other delegation sense the Aldegarians' weakness. As for the issue of lay involvement and allowing women to be consecrated as deacons, Tiridates VIII welcomed both but cautioned against immediate implementation of the latter, pointing out that this had 'destroyed some great churches when improperly handled.

[Polites]

Cildanian Proposals



The Patriarch of the Department of Cildania Iwanis VII presented his Church's views on what the outcome of this Synod should be:

In the name of God and Spirit, the Cildanian delegation to this Great and Holy Ecumenical Synod offers the following suggestions:

1. That the Church affirm the orthodox Apostolic Faith as expressed in the canons, decrees, and anathemas adopted by the Holy Fathers assembled in Spirit at Aldegaria; that Apostolic Hosians believe in One God, who is fully transcendental and beyond comprehension, and in One Spirit, who is the Wisdom, the Mind, the Power, and the Light of God, through which He created the world and through which He becomes immanent in creation; that the Church condemn the ditheism of the Martinist or Western Churches with their introduction of two Gods or a monstrous composite God.
2. That the Church confirm as orthodox the Pneumatological formula of Saint Origen, of the Incarnate Spirit having two qnome, which are unmingled but everlastingly united in one parsopa; that the Incarnation is the Henosis (Union) between the Spirit of God and Eliyahu; that the Henosis of the divine and human qnome in Eliyahu is perfect, without annulling their distinction; that the purpose of the Spirit's incarnation is that all humans experience the same Henosis with the Spirit of God, so that men can become gods by grace through the union of divine and human qnome in all humans, through union and not mixture, which would be pantheism; that in His Exile to the Underworld (She'ol) the Incarnate Spirit freed all souls living there; that now all humans shall bathe in the Divine Light; and that those who remain unreconciled to the Spirit and Light of God are burned by it.
3. That the Church recognize the apostolic efforts of Saint Michael, First among the Apostles, to bring the Hosian faith to the Majatran Isles; that the heretical Selucian Church is not the only one to have apostolic succession from him, as can be seen to this day in the name of the city of Mor Miḣaʾil where the Apostle preached in Cildania; that while Saint Sebastian was the first governor of the Department of Cildania, it was Saint Michael that brought the seeds of the Apostolic Faith to Cildania, as well as Selucia and Badara; that as sister Churches springing from the same source it is only natural that the Badaran and Cildanian Churches should be reunited under a single successor of Saint Michael; and that as St Michael held the primacy of honor among the Apostles, so too should his successor hold the same honor in the college of Patriarchs.
4. That, since the Church of Kanjor was fouded by Aldegar and since the needs of Kanjoran faithful are better served under the pastoral care of the See of Aldegaria, the Patriarchate of Kanjor become a province of the Aldegarian Apostolic Church.
5. That in the Spirit of God men and women are equal, but that they are called to serve God differently; that Eliyahu and the Apostles did not call women to priesthood or episcopate, but that the ordination of women as deacons is an ancient tradition of apostolic age; and that the reinstatement of this ancient tradition should be done with care and not be imposed on those Patriarchates that disagree.
6.That although it is impious to separate the Hosian Bible from Holy Tradition, as both were written and collected by the Church, it must be made clear which Scriptures are to be followed and which discarded through the establishment of a Biblical Canon.
7. That the Church recognize and defend the full independence of all Patriarchates, and that they all retain their own liturgy, theology, spirituality, discipline and hierarchy; and that there should be no body above the autocephalous Churches that form the Apostolic Church of the East except for the Ecumenical Synods, of which this is the Second.
8. That the followers of other faiths, especially other Hosians, as well as followers of other monotheistic Qedarite religions, should be treated with respect and kindness; that it is sinful to compel people to change their faith; and that the Church recognize the right and duty of civil authorities to protect and defend the Apostolic Faith where they are able to do so, while Apostolics living in other nations should follow the laws of their nations and submit to the rightful authorities.

[Reddy]

Aldegarians Accept Iwanid Proposals


Tiridates VII

The Aldegarian delegation headed by Sheikh Patriarch Tiridates VII has accepted the proposals put forward by Cildanian Patriarch Mor Iwanis VII. The delegation was much mollified by Article 5 of the proposals which presented a very weak endorsement of limited female ordination, something the Aldegarian Apostolic Church welcomed only lukewarmly in previous sessions of the Synod. Articles 4 and 7 were welcomed with much enthusiasm with the delegation hoping that securing the inclusion of these two articles will translate to lenient treatment once they get home. JEA's presidential candidate Ashraf Saghani who defeated the sitting President Jamshid Akhtar has called for 'positive relations' with the faiths and is likely to seek an accommodation with the major Aldegarian faiths. The bishops hope that post-election euphoria might just help in their return home.

[Polites]

Council Concludes




November 3981 - After a few years of deliberation, the Ecumenical Synod of the Apostolic Church of the East finally had its last session, in which the delegates of all autocephalous Churches that together form the Eastern Hosian communion adopted a broad agreement on a reformed theology and structure of the Church. After jointly celebrating the Holy Qurbana (Mass) at the Saint Origen Cathedral in Qart Qildar, the Patriarchs who participated in person opened the last session of the Synod. As had been expected, the Ecumenical Synod of Qart Qildar concluded by adopting an Origenist pneumatology, accepting the Barmenian Church back into the fold of the Apostolic Church of the East, and recognizing Cildania's leading role in Eastern Hosianism. The common theological position of the Church adopted at this Synod was expressed into a new Creed, outlining the newly official pneumatology:

We, following the Holy Fathers, all with one consent, teach men to confess One God, eternal, uncreated, and unbegotten, Father of us all, Who is fully transcendental and beyond comprehension, and One Spirit, Who is the Wisdom, the Mind, the Power, and the Light of God, of the same Being and Person as God, preexistent with Him and Who created the whole creation, Whom in these latter days, for us and for our salvation, God caused to live in the flesh as Eliyahu of Yishelem, born of Sarah the Virgin; that the flesh in which the Spirit of God lived served the Spirit well, living in holiness and purity, working with the Spirit and cooperating with Him in everything; that the incarnate Spirit of God became truly God and truly man, by the Henosis of the divine and human qnome, inconfusedly, unchangeably, indivisibly, inseparably unmingled but everlastingly united in one parsopa; that the same Spirit is given to men, making them a new creation, and sharers in the same hope of Henosis and exaltation, so that men can become gods by grace through the union of divine and human qnome in all humans, as the prophets from the beginning have declared concerning Him, and the Lord Eliyahu Hosios Himself taught us, and the Holy Fathers have handed down to us.

In addition to the new theology, the Synod adopted a reformed Church organization, taking into account the needs and challenges that each of the main Eastern Hosian Churches face. The new structure of the Apostolic Church is as follows:

* Apostolic Church of the Isles, following the Kathuran Rite (OOC: West Syrian/Antiochene Rite) and headquartered in Qart Qildar, with jurisdiction over Cildania, Badara, and Selucia; formed by the merger of the Apostolic Department of Cildania and the Badaran Apostolic Church; Classical Kathuran is its liturgical language, but in practice the vernacular languages (Majatran, Selucian, Qildari, Hebilean) are far more frequently used; unlike the Church in Barmenia the Church of the Isles also has many Selucian Rite elements (OOC: equivalent of Maronite Church)
* Hobrazian Orthodox Church, following the Hobrazian Rite (OOC: Armenian Rite) and headquartered in Astoria, with jurisdiction over Hobrazia and all Artania as well as Pontesi; Hobrazian as the liturgical language, but vernacular languages (Pntek, Arev Mardik) frequently used; the Church also includes the (by this point) small Catholicosate of Pontesi, an autonomous diocese headquartered in Lerna, but whose leadership is now in exile in Hobrazia (OOC: equivalent of Armenian Apostolic Church)
* Barmenian Apostolic Church, following the Kathuran Rite and headquartered in Kathura, with jurisdiction over all continental Majatra with the exception of Pontesi, Cobura and Zardugal; classical Kathuran is the liturgical language, while Brmek, Majatran, and Turjak are frequently used (OOC: equivalent of Syriac Orthodox Church)
* Aldegarian Apostolic Church, following the Aldegarian Rite (OOC: East Syrian Rite) and headquartered in Aldegaria, with jurisdiction over Aldegar and all Seleya; formed of the merger of the Aldegarian Apostolic Church and Kanjoran Apostolic Church; Classical Kathuran as the liturgical language, and Aldegarian and Canrillaise are the main vernaculars (OOC: equivalent of the Assyrian Church of the East)
* Coburan Apostolic Tewahedo Church, following the Coburan Rite and headquartered in Sharba, with jurisdiction over Cobura and Zardugal; Irkawan and Mallan are the liturgical languages, with a wide use of Majatran and Augustan (OOC: equivalent of Coptic Orthodox Church + Ethiopian Orthodox Tewahedo Church + Eritrean Orthodox Tewahedo Church)

The Synod also enshrined as official all the other proposals brought forth by the Cildanian delegation. The ordination of women as deacons is now permitted, but under restricted circumstances, the independence of all autocephalous Churches was given more emphasis, the Church adopted a single Biblical canon (incidentally identical to the Aurorian one), and the Church shall allow civil authorities in nations where Eastern Hosians form the majority to regulate its daily affairs, while in places where Apostolics form the minority they are bound to obey the legitimate authorities and their legislation. A governing body for the Apostolic Church of the East as a whole was also created, composed of an elected council of Patriarchs, lead by an elected High Patriarch who will serve for a five-year term.