Table of Contents

Akhrass, Severios Roger and McConaughy, Daniel L., “Ṣemaḥ, Anatole and Denḥā: Translation and Evolution of a Messianic Title”, SOPJ 60 (2022), 1-18

Abstract: This paper investigates how the use of denḥā (ܕܢܚܐ) in the Peshitta text and anatole (ἀνατολή) in the Greek text of Lk. 1:78 reflects an earlier understanding of certain messianic prophecies in the Hebrew Old Testament associated with ṣemaḥ (צמח) in the Peshitta and LXX versions of these Scriptures. The evidence we present suggests that the LXX translators of Zechariah 6:12, influenced by the range of meanings for the verb, ṣamaḥ, the Aramaic cognate of ṣemaḥ, chose the more glorious title “Anatole” (Sunrise) following the Aramaic instead of using a botanical term like “Branch.” Afterwards, the Peshitta translators transformed the “Anatole” into “Denḥā,” giving priority to the LXX over the Hebrew. Further, we observe that the Peshitta translators may have distinguished the LXX’s use of anatole by using denḥā and ṣemḥā as they understood the Scriptures. Below, we discuss the relevant verses, the variations among the versions and the Targums. In addition, we examine the earliest Greek, Latin and Syriac patristic citations and show that the earliest writers considered denḥā and anatole in an astronomical way.

Michalski, Daniel, “Christ and Corruption: Cyril of .Alexandria, Julian of Halicarnassus, Severus of Antioch, and the Mortality of Christ”, SOPJ 60 (2022), 19-36

Abstract: This study analyzes the Christological dispute over Christ’s corruptibility by examining the teachings of Cyril of Alexandria, Severus of Antioch, and Julian of Halicarnassus. While some Cyrilline statements appear to support Julian’s doctrine of an incorruptible, impassible body prior to the Resurrection, a comprehensive reading shows that Cyril affirmed the Word’s union with truly mortal, passible flesh. The paper demonstrates that Severus—who taught that Christ assumed corruptible humanity like Adam’s—faithfully develops Cyril’s thought, whereas Julian’s aphthartodocetism represents a later innovation. This clarification strengthens Miaphysite continuity from Cyril to Severus, supports ecumenical dialogue with Chalcedonians, and helps address lingering Armenian concerns regarding Severus’ orthodoxy.

Varghese, Eldhose and Devarapalli, Jesurathnam, “Antioch: The Symbol of Collective Identity and Resistance of Jacobites in Kerala”, SOPJ 60 (2022), 37-52.

Abstract: The collective identity of the community is comprised and expressed through a word or cluster of words. The words can be a place, name, object, artefact, etc. The particular word or cluster of words symbolises the deep structure of the community or group. The communities that face existential crises have specific words that symbolise their collective identity, past events, and myths that ignite and unite the community from the threats and dreads and help to protect the ethnicity.

The paper discusses the meaning and power of the word “Antioch”, which was constructed as a symbol of unity and resistance by Jacobites (the popular name of Syrian Orthodox Christians in the study region) to protect their identity, tradition, and culture. The community has around two thousand years of history in the southern region of India and has encountered different Christian and non-Christian groups. However, the ongoing threats towards the church have the potential to destroy their ethnic and cultural identity. In this situation, the community constructed social and cultural apparatuses to overwhelm the crisis and protect their identity, tradition, and culture. The word Antioch is a vital tool of their quiver. It was a name of an ancient city in Asia Minor (Anatolia). They turned it into a myth and symbol. The paper is an ethnographical analysis of the symbolic meaning and semiotics of the word Antioch. Further, it investigates how the ancient city becomes a symbol of the collective identity and social consciousness of the Jacobites through symbolic interaction.

Fayez, Nabil Farouk and Youssef, Youhanna Nessim and Habil, Youhanon, “Liturgical texts of John of Bostra in the Coptic and Syriac traditions”, SOPJ 60 (2022), 53-66.

Abstract: This study investigates the liturgical texts attributed to John of Bostra within both the Coptic and Syriac traditions, focusing on their transmission, authorship, and historical context. By examining Coptic manuscripts—especially Paris Copte 31—and comparing them with Syriac witnesses such as London Add. 14525 and Paris Syr. 76, the article demonstrates that several prayers used in the Coptic rite derive from Syriac originals linked to John of Bostra. Linguistic features, including Greek theological loanwords associated with Severus of Antioch’s debates with Julian of Halicarnassus, suggest a sixth‑ or early seventh‑century origin. The study argues that these texts likely entered Egypt through Syriac monastic networks in Scetis, illustrating deep intercultural exchange and highlighting the value of interdisciplinary research for understanding Oriental liturgical heritage.

Aydin, Gabriel and Ishac, Ephrem Aboud, “Jacob of Edessa’s Liturgical Commentary to George the Stylite of Serugh”, SOPJ 60 (2022), 67-89.

Abstract: This study presents the first critical publication of Jacob of Edessa’s liturgical commentary addressed to George the Stylite of Serugh, preserved in only two manuscripts (Berlin Sachau 218 and Jerusalem St Mark 309). Jacob of Edessa—one of the most influential Syriac scholars, exegetes, and liturgical reformers—offers in this work a symbolic interpretation of liturgical objects, priestly vestments, ritual actions, and the Eucharistic prayers. The commentary reflects an Antiochene exegetical method enriched by Pseudo‑Dionysian influence, and it shaped later Syriac liturgical writers such as Moses bar Kipho and Dionysius Bar Salibi. The text reveals early medieval Syriac understandings of the Eucharistic mystery, the symbolism of the sanctuary, and the spiritual role of clergy. This edition highlights the importance of Jacob’s contribution to the development of West‑Syriac liturgical theology.

Rabo, Gabriel, “Dayroyo Malke Aydın of Ḥāḥ (1898-1964)”, SOPJ 60 (2022), 90-91.

Abstract: This biographical study presents the life and legacy of Dayroyo Malke Aydın (1898–1964), a prominent Syrian Orthodox monk‑priest and abbot from the village of Ḥāḥ in Ṭūr ʿAbdīn. Born into a clerical family and trained as a master builder, Malke survived the 1915 genocide and later embraced monastic life, being ordained in 1934 for the Monastery of the God‑bearer in Ḥāḥ. He served as abbot for sixteen years, restored church structures—including the 1939 dome—and revitalized monastic life through construction projects and the founding of a church school. His final years were spent at the monastery of Mor Sergios and Mor Bacchos, where he died tragically in 1964. His manuscripts remain preserved within the Aydın family, reflecting his enduring spiritual and cultural contribution.

Ecumenical report, SOPJ 60 (2022), 92-109.

“Thirteenth Meeting of the Heads of Oriental Orthodox Churches in the Middle East, Anba Bishoy Monastery – Egypt”, SOPJ 60 (2022), 92.

“Eighteenth Meeting of the International Joint Commission for Theological Dialogue Between the Catholic Church and the Oriental Orthodox Churches, Rome, 20-24 June 2022”, SOPJ 60 (2022), 93-95.

“Ninth meeting of the Anglican–Oriental Orthodox International Commission, Communiqué, 2022”, SOPJ 60 (2022), 96-97.

“Anglican–Oriental Orthodox International Commission. The Bethel Agreed Statement 2022. The Inheritance of Ecumenical Councils in the Church”, SOPJ 60 (2022), 98-109