Changes

The Orthodox Jewish Aramaic scholar Jacob Neusner contends that if the Palestinian Jews had won the war against Rome, the newly converted to Judaism Adiabenian dynasty whould have become a strong candidate for inheriting the Jewish throne in Jerusalem. This enlightens the matrix of the understanding of the Church of the East as perpetuating the dynasty of David in the leadership of the Church. An example of the "easy" self identification of the Aramaic Church with the continuation of physical Israel, is evident in the "Chronicles of Arbela"* with its natural allusion to earthly Israel and its events and its phrasing. Speaking of the events of the episcopacy of Isaac, we find in a description of an attack on a believing in Jesus high commander and ruler, "but God, who is good to Israel and to the simple of heart, did not allow the wicked arrows which they fixed upon the the string to harm...", "...and he fell, after delivering himself, like Judas Maccabeus, a sacrifice to the Lord for the salvation of his people.", and, describing his death, ".. they wept for him like David for Jonathan: 'How the mighty have fallen in battle. O Jonathan, upon your high places are the slain. I am distressed about you, O my brother Jonathan. You were greatly beloved by me'" In the understanding of the Adiabenian Christian thought as well as all the earliest Aramaic Church, there does not seem to be a distinct line between Physical Israel and the Church, between physical Israel and spiritual Israel. Peoplehood carries on. Bishop (Mar) Bawai Soro contends the reason that Jews and then Jewish Christians streamed into the Parthian Aramaic kingdoms and Empire after the destruction of Jerusalem in 70 A.D. was that it was evident that to have fled westward into Roman controlled territories would be like jumping from the frying pan into the fire. The Parthian empire, until the Sassanids, and Babylon (which indeed became built up as ''the'' Jewish center) was more tolerant that persecuting Rome.  

The Orthodox Jewish Aramaic scholar Jacob Neusner contends that if the Palestinian Jews had won the war against Rome, the newly converted to Judaism Adiabenian dynasty whould have become a strong candidate for inheriting the Jewish throne in Jerusalem. This enlightens the matrix of the understanding of the Church of the East as perpetuating the dynasty of David in the leadership of the Church. An example of the "easy" self identification of the Aramaic Church with the continuation of physical Israel, is evident in the "Chronicles of Arbela"* with its natural allusion to earthly Israel and its events and its phrasing. Speaking of the events of the episcopacy of Isaac, we find in a description of an attack on a believing in Jesus high commander and ruler, "but God, who is good to Israel and to the simple of heart, did not allow the wicked arrows which they fixed upon the the string to harm...", "...and he fell, after delivering himself, like Judas Maccabeus, a sacrifice to the Lord for the salvation of his people.", and, describing his death, ".. they wept for him like David for Jonathan: 'How the mighty have fallen in battle. O Jonathan, upon your high places are the slain. I am distressed about you, O my brother Jonathan. You were greatly beloved by me'" In the understanding of the Adiabenian Christian thought as well as all the earliest Aramaic Church, there does not seem to be a distinct line between Physical Israel and the Church, between physical Israel and spiritual Israel. Peoplehood carries on. Bishop (Mar) Bawai Soro contends the reason that Jews and then Jewish Christians streamed into the Parthian Aramaic kingdoms and Empire after the destruction of Jerusalem in 70 A.D. was that it was evident that to have fled westward into Roman controlled territories would be like jumping from the frying pan into the fire. The Parthian empire, until the Sassanids, and Babylon (which indeed became built up as ''the'' Jewish center) was more tolerant that persecuting Rome.  

* The Chronicles, written or compiled in Syriac by Meshiha zekha ("Victory of the Messiah") to Pinkhas is from the 6th century. This is very illuminative showing that the Jewish orientation of the Church was still a fact after 500 years. Though it was written down hundreds of years after the event, it is accurate in much of the earlier centuries events and background. An example, is portaying, ''contrary to the times of its composition'', the ordained clergy orders of Adiabene and the early Church of the East as bishops and deacons, rather than bishops, presbyters and deacons (presumably, the "elders" as a distinct order from the "overseers" was not well defined). This is like the Epistle to the Philippians - "Paul...to all the saints in Christ Jesus which are at Philippi, with the bishops and deacons."

* The Chronicles, written or compiled in Syriac by Meshiha zekha ("Victory of the Messiah") to Pinkhas is from the 6th century. This is very illuminative showing that the Jewish orientation of the Church was still a fact after 500 years. Though it was written down hundreds of years after the event, it is accurate in much of the earlier centuries events and background. An example, is portaying, ''contrary to the times of its composition'', the ordained clergy orders of Adiabene and the early Church of the East as bishops and deacons, rather than bishops, presbyters and deacons (presumably, the "elders" as a distinct order from the "overseers" was not well defined). This is like the Epistle to the Philippians - "Paul...to all the saints in Christ Jesus which are at Philippi, with the bishops and deacons."

*[[Sign of the Cross]]

*[[Sign of the Cross]]

*[[The Sign of the Cross: of Jewish Origin]]

*[[The Sign of the Cross: of Jewish Origin]]