A Historic Easter

Catholics and Orthodox celebrate Christ’s resurrection together

By Michael Antoon

For the first time since 2017, Catholics and Orthodox will stand together in proclaiming the Resurrection of Christ on the same day. Though this has occurred occasionally—most recently in 2017, 2014, 2011, and 2010—these shared celebrations are rare due to differences in calendar calculations. Easter is the foundation of Christianity, the ultimate victory of life over death, and in 2025, all who follow Christ will proclaim that in one voice.

It is made even more meaningful by the fact that this year also marks the 1,700th anniversary of the First Council of Nicaea (325 AD), the council that sought to unify the Church on key matters, including the celebration of Easter. This year is not just about a shared calendar—it is about a renewed call to communion, a chance to reflect on what binds us together rather than what has

kept us apart. As Pope Francis declared in September 2024, “Easter belongs to Christ!”

A History of Divergence

The division in Easter dates stems from the adoption of different calendars, each calculating the date of Easter based on varying astronomical systems. The Orthodox Church uses the Julian calendar, which calculates Easter based on the full moon after the vernal equinox as it was observed in the 4th century. The Catholic Church, on the other hand, uses the Gregorian calendar—introduced by Pope Gregory XIII in 1582—which corrected discrepancies in the Julian calendar to better align with the actual equinox.

While many Western nations adopted the Gregorian system, the Orthodox Churches continued to use the Julian calendar out of adherence to tradition and the desire for a unified ecumenical approach. This calendar difference often results in separate Easter celebrations, sometimes weeks apart.

Despite this, the longing for unity has remained. Over the years, Church leaders from both sides have expressed their desire to celebrate the Resurrection together. They recognize that a unified Easter would serve as a visible sign of shared belief and an important step toward reconciliation. After all, both traditions proclaim the same risen Lord: Qimleh Maran! Christ is risen!

This year, the rare alignment offers a special moment to reflect on our common faith. It is a chance to remember that, before theological and political disputes, we were one Church—united in the life, death, and Resurrection of Jesus Christ.

The Significance for the Church of the East

For our Churches of the East, this shared Easter celebration carries unique meaning. The Chaldean Catholic Church, Assyrian Church of the East, Ancient Church of the East, and Syro- Malabar Church all trace their heritage to the early Church of the East, rooted in our motherlands.

Over the past centuries, even these Eastern Churches have celebrated Easter on different dates. The Chaldean Catholic Church of the East aligned with Rome, having a different day than the Assyrian Church of the East. Then, in 1964, the Assyrian Church of the East adopted the Gregorian calendar to align more closely with other Christian communities, including the Catholic Church. However, not all were in agreement. This led to the formation of the Ancient Church of the East, which retained the Julian calendar and continued to observe Easter according to the older calculation.

Today, even within the East, this division reminds us of how deeply tied our faith is to tradition—but also how painful even small differences in practice can become over time. For the Chaldean faithful, this year’s joint celebration with the Orthodox world is not only a powerful moment of unity but a chance to hope for the day when all Churches of the East, regardless of calendar or jurisdiction, might proclaim the Resurrection together once more.

A Path to Greater Unity

While this year’s joint Easter is significant, it also raises an important question—why must it be an exception rather than the norm? Church leaders, both Catholic and Orthodox, have long expressed a desire to unify the Easter date permanently. Pope Francis has been especially vocal in his support for this cause. He has encouraged Church leaders around the world to work toward a shared date for Easter, emphasizing that such a move would offer a powerful witness of Christian unity.

The next time Easter will be celebrated together after 2025 is in 2028. However, due to ongoing calendar differences, these alignments will become even rarer in the centuries to come. Though no formal agreement has been reached, the growing dialogue between the Vatican and various Orthodox patriarchates shows a shared willingness to bridge divides. There is hope on the horizon, and the unity we experience this year is a glimpse of what could be.

As we prepare for this historic Easter, let us embrace it with joy and gratitude. Let us pray that this moment of unity becomes more than a rare coincidence—that it becomes a turning point. And as we declare together, “Christ is risen!”, let us do so with the hope that one day, all Christians will celebrate this truth together—not just in date, but in communion and love of God.

CULTURE & HISTORY

Arameans in the Holy Land

A community in danger of disappearance

By Adhid Miri, PhD and Rebecca Tomczak

Arameans in the Holy Land are a Christian minority living in Israel. They claim to descend from the Arameans, an ancient Semitic-speaking people in the Middle East in the 1st millennium BC. Some Syriac Christians in the Middle East espouse an Aramean ethnic identity, and a minority still speak various Neo-Aramaic languages, with the Eastern branch being widely spoken.

Background and Context

Aramaic is a language of 22 characters that is at least 3,000 years old. It is known as one of the oldest languages, part of a group called the Semitic languages. This group includes Aramaic, Hebrew, Arabic, Ethiopic, and Akkadian (ancient Babylonian and Assyrian).

Originating in the ancient region of Syria, Aramaic quickly spread to Mesopotamia, the southern Levant, southeastern Anatolia, Eastern Arabia, and the Sinai Peninsula. It has been continuously spoken and written in various forms for over three thousand years.

Geographically, Aramaic has always co-existed and interacted with both related and unrelated languages. Among the various Aramaic languages, Syriac is the best documented. Aramaic was first used in the regions of the Fertile Crescent, particularly in Syria and Mesopotamia, before spreading across the Middle East and into Central Asia. From the 6th century BCE to the 7th century CE, Aramaic, in its many interrelated dialects, was the most widespread language in the Middle East. It co-existed with Old Persian (6th–4th century BCE), Greek (3rd century BCE–7th century CE), and Middle Persian (3rd–7th century CE).

After the rise of Arabic and Islam, Aramaic persisted among various religious minorities, with Syriac Christianity being the most prominent. By the third millennium CE, Aramaic and Syriac were still used by a few million people—Christians, Jews, Samaritans, and Mandaeans—in liturgy, literature, and spoken dialects across the Middle East, Southern India, and in diasporas worldwide.

Around 500 BCE, after the Achaemenid (Persian) conquest of Mesopotamia under Darius I, Aramaic was adopted by the Persians as the primary language for written communication across the vast empire, which included many different regions, peoples, and languages. The use of a single official language, often referred to by modern scholars as Official or Imperial Aramaic, likely played a significant role in the Achaemenids’ remarkable success in maintaining control over their sprawling empire for as long as they did.

Today, however, Aramaic is severely endangered as a spoken language. It is still spoken by small communities, particularly among Chaldeans, Assyrians, Mandeans, and other groups in the Middle East and the diaspora.

Aramaic Dialects

Aramaic has a rich literary heritage, including significant contributions from the Mandaeans, a Gnostic religious group, and from the Samaritans, who used the language for Bible translations, liturgies, and doctrinal works. While many Christians are familiar with Aramaic’s influence in the Holy Scriptures, few may realize the wide variety of dialects in which the language appears. The form of Aramaic used often depends on the cultural context.

Today, Aramaic survives as a spoken language in small communities in Syria, Iraq, Turkey, and Iran. The language has many dialects, including:

Samaritan Aramaic: Used by the Samaritans in their sacred and scholarly literature.

Syriac Aramaic: Used in Syriac Christianity for literature, liturgy, and often as a spoken language.

Neo-Aramaic: Originally spoken by ethnic Assyrians on the plain of Bohtan in the Ottoman Empire.

Jewish Neo-Aramaic (Urmia dialect): Spoken by Jews in Urmia and surrounding areas of Iran.

Jewish Babylonian Aramaic: The language of Jewish writers in Babylonia between the 4th and 11th centuries, most famously seen in the Babylonian Talmud (completed in the 7th century) and post-Talmudic Geonic literature. It is also found in numerous incantation bowls, which were believed to protect families or households.

Mandaic Aramaic: Classical Mandaic, used as a liturgical language by the Mandaeans of Iraq and Iran, is a sister dialect to Jewish Babylonian Aramaic, though distinct both linguistically and culturally. It is the language of the Mandaeans’ Gnostic religious literature.

Western Middle Aramaic: This includes dialects like Nabataean, Jewish Palestinian (written in Hebrew square script), Samaritan Aramaic (written in old Hebrew script), and Christian Palestinian (written in Syriac Estrangela script). Of these, only Jewish Palestinian continued as a written language.

Aramaic’s Influence on Jewish Literature

Aramaic was a dominant language for Jewish worship, scholarship, and daily life for centuries, both in Israel and the diaspora, particularly in Babylon. Over time, Aramaic displaced Hebrew for many purposes among Jews, a shift reflected in the Bible, where parts of the books of Ezra and Daniel are written in Aramaic.

The Dead Sea Scrolls, remnants of a Jewish sect’s library from around the turn of the era, contain many Aramaic texts. These texts provide key evidence of Palestinian Aramaic, the dialect spoken by Jesus and His disciples.

As Aramaic became the spoken language of Jews and knowledge of Hebrew declined, synagogues began providing Aramaic translations or paraphrases—known as “Targums”—alongside the reading of sacred Hebrew scriptures. Over time, a wide range of Targums were composed for the Torah and other parts of the Bible. These translations were more than just linguistic renderings; they incorporated much of traditional Jewish scriptural interpretation.

In the academies, rabbis and their disciples used Aramaic to transmit, comment on, and debate Jewish law. The records of these deliberations form the two Talmuds: the Jerusalem Talmud and the more extensive Babylonian Talmud. While the Talmuds contain significant portions in Hebrew, Aramaic (in both Western and Eastern dialects) is the primary language of these vast compilations.

Christian Aramaic Literature

Although Jesus spoke Aramaic, the Gospels are written in Greek and rarely include direct Aramaic quotations. Over time, Christians in Palestine began translating portions of Christian scripture into their dialect of Aramaic. These translations and related writings make up “Christian Palestinian Aramaic.”

A much larger body of Christian Aramaic literature is known as Syriac, which far surpasses all other Aramaic forms in terms of volume. Syriac originated as the literary language of Edessa (modern-day Urfa in southeastern Turkey) and became the primary language of the Eastern Christian Church from the 3rd century onward, continuing well past the Muslim conquest.

Syriac literature includes numerous Bible translations, with the most significant being the Peshitta, or “simple” translation, along with countless devotional, dogmatic, exegetical, liturgical, and historical works. Nearly the entire Greek philosophical and scientific tradition was translated into Syriac, and it was through this medium that much of this knowledge entered the Islamic world and, eventually, reached post-Dark Ages Europe.

Jesus of Nazareth lived in a region where Aramaic, Hebrew, and Greek were all spoken. Aramaic was the primary language He used in daily life and teachings, with many of His sayings in the New Testament believed to have been spoken in Aramaic. Hebrew played an important role for religious purposes, as Jesus would have used it to read and discuss Jewish scriptures in synagogue settings.

Greek was the common language of the Eastern Mediterranean due to Greek cultural influence. Jesus likely understood some Greek for interactions with non-Jews, but it was not His primary language. In fact, while Aramaic was the major language spoken by Jesus, His familiarity with Hebrew and Greek also played a role in His life and ministry. In total, Jesus likely spoke four languages:

Aramaic – the regional language, introduced when Babylon controlled the area.

Greek – the language of the Greek-conquered Mediterranean region.

Hebrew – the language of Jewish religious practices.

Latin – the language of the Romans.

Aramaic is similar to Hebrew but incorporates terms from other languages, notably Babylonian. Religious scholars and historians agree that Jesus and His disciples primarily spoke Aramaic, the traditional language of Judea in the first century AD. Their version of Aramaic was likely a Galilean dialect, distinct from that spoken in Jerusalem. Since Jesus spent much of His time in Nazareth and Capernaum—Aramaic-speaking regions—this further supports the idea that He primarily spoke Aramaic.

Here are some notable examples of Jesus speaking Aramaic, preserved in their original form or translated into Greek:

Mark 5:41 – When raising Jairus’ daughter from the dead, Jesus says, “Talitha Koum!” meaning “Little girl, I say to you, get up!”

Mark 7:34 – In healing a deaf and mute man, Jesus says, “Ephphatha,” meaning “Be opened.”

Matthew 27:46 – On the cross, Jesus cries out, “Eli, Eli, Lema Sabachthani?” meaning “My God, my God, why have you forsaken me?”

John 20:16 – When Jesus appears to Mary Magdalene after His resurrection, He calls her name, and she responds, calling Him “Rabboni,” meaning “Teacher.”

Mark 14:36 – Jesus prays, “Abba, Father, everything is possible for you. Take this cup from me. Yet not what I will, but what you will.”

Historians, scientists, and social anthropologists agree that Aramaic was the prevalent language in Israel during Jesus’s time. Hebrew, meanwhile, was primarily used by religious leaders such as scribes, teachers of the law, Pharisees, and Sadducees, the “religious elite.” It was the language used in religious settings like synagogues, where scriptures were read and discussed. While most people in Jesus’s region likely knew some Hebrew, it was mainly tied to religious life.

Greek was the language of the Roman rulers who governed Israel during Jesus’s time. As the language of administration and commerce, Greek was essential for interactions with the Roman political class and for conducting trade. Though Greek was widely spoken, it was sometimes resisted due to its association with Roman oppression. As the son of a carpenter, Jesus likely knew some Greek for communication in trade and business.

Given the linguistic diversity of the time, it is likely that Jesus was fluent in Aramaic, Hebrew, and Greek. His ability to speak these languages allowed Him to effectively communicate with various groups of people, using the most appropriate language for each context.

How Did Aramaic Become Prevalent in the Holy Land?

Aramaic became the everyday language of the people of Judah during the Babylonian Exile, while Hebrew continued to be used for religious purposes—similar to how the Catholic Church uses Latin for religious rites today. In Galilee, where Jesus is believed to have lived, Aramaic was adopted even earlier, following the Assyrian conquest. When the Maccabees from Judah overran Galilee in the second century BCE, the people had already embraced Aramaic as their common tongue.

The Assyrians, who conquered the region, used Aramaic as an administrative language. This was continued by the Babylonians and later the Persian Empire, which ruled an area stretching from India to Ethiopia. For this period (roughly 700–320 BCE), Aramaic functioned much like English does today—an international language for administration and communication. Important documents from this era, including papyri from Egypt and Palestine, attest to the widespread use of Aramaic.

Despite being disrupted by numerous conquests over the centuries, Aramaic itself remained largely unbroken as a spoken and written language. Though endangered today, it remains the oldest continuously spoken language in the Middle East. The Arameans, though small in number, maintain a distinct linguistic identity that unites their churches across the diaspora.

Arameans in the Holy Land

The presence of Arameans in the Holy Land is of significant interest to those studying the culture or seeking to better understand the Christian community worldwide. Until 2014, self-identified Arameans in Israel were classified as ethnic Arabs or had no specific ethnic identity. In September 2014, however, Israel became the first country in the world to officially recognize Arameans as a distinct modern community, allowing Aramean identity to be listed on the population census.

Christian families or clans who speak Aramaic or have an Aramaic family tradition are eligible to register as ethnic Arameans in Israel. As of 2017, only 16 people were registered as Arameans in the Population Registry. However, a 2022 article in Middle Eastern Studies reported that approximately 2,500 Israelis had registered as Arameans with the Ministry of Interior, and another 2,000 had applied to change their national designation from Arab to Aramean. These 4,500 individuals make up about 1.5% of Israel’s Christian population.

The recognition of Aramean identity sparked mixed reactions and controversy among Israeli minorities, the Christian community, and the broader Arab Israeli population. Representatives of the Greek Orthodox Patriarchate of Jerusalem, for example, denounced the move.

One major supporter of recognizing the Aramean identity is Gabriel Naddaf, a priest to the Greek Orthodox Christians in Israel. He praised the Interior Ministry’s decision, calling it a “historic move” for his Aramean followers. Another advocate, Lt. Colonel (Res) Ihab Shlayan, has called for the Israeli government to promote awareness of the Aramean identity, citing the international principle of ethnic self-determination.

This development raises the question: What is it like to be an Aramean in the Holy Land today?

A Conversation with Ihab Shaylan and Bishop Afram Semaan

The authors of this article had the opportunity to speak with Ihab Shlayan and Bishop Ephrem Camil Semaan (Mar Yacub Ephrem), Bishop of the Syriac Catholic Church in Jerusalem. Bishop Semaan, originally from Lebanon, has lived in Israel for six years. Both men share the common liturgical dialect of Aramaic and offered their perspectives on what it means to be an Aramaic Christian in the Holy Land.

Shlayan grew up in Nazareth, specifically in the Christian area of Upper Nazareth, where he continues to live with his family. As a child, he attended St. Antonious Sisters School in Nazareth. Shlayan is currently the highest-ranking Christian colonel in the Israeli Army. With degrees in electronics, digital communication, and cybersecurity, he retired in 2024 after 24 years of service, extended by one year due to the Gaza War.

Shlayan noted, “People in the U.S. and the West often don’t know there are Christians in the Israeli Army,” a fact he has worked hard to raise awareness about. He recalled how U.S. Senator Orrin Hatch learned of his service and arranged a meeting with him, facilitated by Israel’s Minister of Defense. Such encounters have motivated Shlayan to continue his diplomatic efforts, highlighting the presence of the Christian Aramean community in the Holy Land.

Shlayan also spoke about the common misconception that Palestinian Christians are only found in the West Bank. Shlayan drew parallels with the Chaldean community in Michigan, where 200,000 Christian Chaldeans live, but non-Chaldeans often classify them as Arabs due to a lack of awareness about their distinct identity.

Shlayan emphasized that his work aims to educate the Christian community about the history and contributions of Christians in Israel. He pointed out that the Israeli army includes Christians, Druze, Bedouins, Circassians, and Ethiopians, and that these groups are represented in the Israeli parliament. These communities are not considered Arabs, as they have their own identities and flags.

Before 1995, people from the Commonwealth came to the Holy Land to explore their ancestral roots, embrace Messianic Christianity, convert to Judaism, or establish churches. In 2012, Shlayan founded the Christian Recruitment Forum, where he designed a flag for Israeli Christians. The organization brings together Roman Catholic, Syriac, Orthodox, and Protestant groups to advocate for the rights of Christians in Israel, particularly the Aramaic-speaking community. Shlayan has focused on securing local government representation for Christians, especially in Haifa, Upper Galilee, and Nazareth.

Although Shlayan officially retired in 2024, he remains committed to serving both his country and his Christian community, continuing his advocacy for Israeli Christians.

Demographic Changes in Nazareth

Lt. Col. Shlayan highlighted the significant demographic changes in Nazareth, explaining that in 1995, one walking through the city would have the impression that it was 100% Christian due to the visible Christian presence. However, this is no longer the case. In the land of Israel and the city where Jesus Christ lived, both the Christian and Jewish populations have significantly dwindled. While Nazareth hosts American, German, and English schools, most students are neither Christian nor Jewish. Many Christians in the city have grown up with little knowledge of their Aramaic heritage, as it is not emphasized as part of their cultural identity.

Today, Nazareth is experiencing profound demographic shifts. The municipality is no longer under the control of Christians or Jews. While Christians in the city demonstrate tolerance, they are forced to reconcile the urban blight and declining population. Lt. Col. Shlayan, who was born and raised in Nazareth, remarked that “Lower Nazareth is ignored and dirty; the city officials do not care about its appearance or cleanliness.” The region is now contested, with different ethnic and religious groups vying for influence over the city’s future.

To preserve the city’s significance to Christians, the Israeli government has designated the area around the Church of the Annunciation as a protected zone, preventing land sales to outside buyers who may use the area for other purposes. While the church remains intact, Lt. Col. Shlayan emphasized the need for Israeli Christians to remain vigilant and advocate for their community to ensure that more native Christians choose to stay and contribute to the local Christian community in Nazareth.

An additional challenge for Christians in Nazareth is the widespread misclassification of Syriacs and Aramaics as “Arab Christians” by both the Israeli government and the public. This misunderstanding of their identity is prevalent throughout Israeli society. For example, Chaldeans, who are indigenous to Iraq, are often mistakenly grouped with other Middle Eastern Christians, even though they have distinct cultural identities. Similarly, the Christian community in Nazareth—Jesus’ hometown—is often misrepresented, despite its deep historical and spiritual significance.

Today, Shlayan frequently meets with dignitaries within the Israeli government and navigates the complexities of Israeli politics. While Israel prides itself on democratic values, he noted that the recognition of Israeli Christians as a distinct minority is not a top priority for many policymakers. “Most of the heavily right-wing groups and a lot of politicians in Israel don’t care about us,” he said. Despite these challenges, Lt. Col. Shlayan continues to push for the full integration of Israeli Christians into government, schools, military service, and cultural exchanges with Aramaics in the West.

He also expressed hope in the support of the current U.S. administration for Israel’s efforts, particularly in light of the hostages taken on October 7, 2023. He views this international backing as a positive sign for his community. However, as events continue to unfold, the future of Lt. Col. Shlayan and Christianity in the Holy Land remains uncertain. Addressing this issue requires a careful understanding of local politics, the instability in the Middle East, and international awareness.

As we approach this Holy Season, we pause to remember the Aramaic community that walks daily in the footsteps of Christ.

Sources: Lt. Col. Ihab Shlayan, University of Oxford Aramaic Faculty of Asian and Middle Eastern Studies, Wikipedia, and Christianity.com.

CAPTIONS:

Ihab Shlayan (left) and Bishop Semaan flank a Greek Orthodox priest as they hold up the Aramaic flag.

The Israeli Christian flag explained.

An ancient Aramaic manuscript.