A Cry in a Dark Tunnel

By Abhlahad Saka Bartiloyo

The Syriac Churches across the East have historically experienced and continue to endure divisions and conflicts, existing in isolation from one another despite their geographical proximity in villages, towns, cities, and neighboring countries. This estrangement has exacerbated tensions, deepened divisions, fueled discord, and multiplied crises. As a result, the heritage and rich history of our people have been tampered with, stolen, concealed, bargained over, and sometimes even sold. Indifference and neglect have led to their marginalization on all levels.

This fragmentation, coupled with weakness, decline, and poor ecclesiastical governance — exemplified by certain Church leaders and clergy — has been further aggravated by the lack of dialogue, intolerance, religious extremism, educational deficiencies, and the absence of a culture of tolerance. Additionally, arrogance, self-righteousness, authoritarianism, and blind political and religious allegiances have contributed to catastrophic consequences for our people’s history and geography. These include the loss of kingdoms and vast territories, demographic changes in key regions, the seizure of churches and monasteries across the East, repeated waves of migration from the region, and the forced conversion of many to other faiths — sometimes willingly, but often under coercion — due to decrees and religious edicts that condemned those outside a specific belief system to death.

From the Roman and Persian Empires to the Mongols, the Islamic Caliphate, the Ottoman Empire, and certain Kurdish tribes, as well as the Crusades and the Inquisition, numerous historical forces have sought to erase the Syriac Christian presence in the East. These efforts culminated in the Ottoman massacres, notably the Sayfo Genocide of 1915, which marked one of the most brutal crimes of the 20th century, facilitated by certain Kurdish tribes against the Syriac people. This was followed by the Simele Massacre of 1933, the Surya Massacre of 1968, and the Anfal Campaign of 1988.

As a result, we have become a weak and scattered minority in our own lands — deprived of leadership, lacking clear objectives, and divided in our demands. Each sect exists in isolation, suffering in solitude, seeking alliances with the powerful to retaliate against what remains of its own people.

The Church was once unified under the Council of Ephesus in 431 AD, but due to political, social, administrative, theological, and personal conflicts, love diminished, and the One, Holy, Catholic, and Apostolic Church fragmented over the centuries into multiple sects, each seeking political patronage and wielding influence over the others through intrigue and rivalry.

The renowned Syriac scholar Maphrian Bar Hebraeus, after visiting Baghdad in the 12th century and engaging in theological discussions with Christian leaders, remarked:

“I found no fundamental doctrinal differences among the various Christian sects.”

Indeed, these divisions are not about faith but about power and political affiliations. They are entirely earthly conflicts, unrelated to heaven or true belief.

The divisions among Eastern Christians have unfolded across various historical periods: the Roman and Persian Empires, the Islamic conquests, the Crusades, the Mongol rule, the Ottoman era, the European colonial period, and internal political factors. These influences have resulted in the establishment of distinct Churches, some based on ethnicity and others on doctrinal differences. The main churches today include:

1. The Syriac Orthodox Church (the mother Church)
2. The Assyrian Church of the East
3. The Ancient Church of the East
4. The Syriac Maronite Church
5. The Syriac Catholic Church
6. The Chaldean Catholic Church
7. The Malankara and Malabar Churches in India

Dialogue, partnership, unity, and coexistence among these Churches have become imperative, with mutual respect for their unique identities. Love remains the shortest path to unity, while enlightenment paves the way to truth through shared faith and diversity in unity. Forgiveness, reconciliation, and sacrifice are essential, and we must not dwell on the past.

“Jesus said to him: ‘No one who puts his hand to the plow and looks back is fit for the kingdom of God.'” (Luke 9:62)

Even in the 21st century, violence continues to pursue us in various forms — ideological, social, and governmental — across much of the Christian East. Extremist groups like Al-Qaeda, the Islamic State, and Jabhat al-Nusra, among many others, relentlessly attack our faith, heritage, and history while we remain divided, indifferent to the conspiracies and strife unfolding in our homelands.

During a meeting in 1985, the late Sheikh Ahmad Kuftaro, Grand Mufti of Syria, met with Pope John Paul II. The Pope asked him how many Christians lived in Syria. Sheikh Kuftaro replied:

“Thirteen million.”

The Pope turned to his translator, believing the Mufti had misunderstood the question, and clarified:

“I am asking about the number of Christians in Syria, not the total population.”

Sheikh Kuftaro reaffirmed:

“I understood your question. My answer remains the same: Any Muslim who does not believe in Christianity is not truly a Muslim.”

The Pope was astonished by this response and promised to visit Syria, recognizing the enlightened mindset of its people. True to his word, he made a historic visit to Syria in 2001, inspired by the wisdom of Sheikh Kuftaro. May God have mercy on Ahmad Kuftaro.