Ishtartv.com- syriacpress.com
11/09/2025
By Denho Bar Mourad–Özmen | Former
Special Educator and Advisor at Sweden’s National Agency for Special Education
The pastoral visit of Patriarch Mor Ignatius Aphrem II to Tur Abdin in
August–September 2025 should be understood as more than an ecclesiastical
occasion. It was a symbolically charged act of presence, with significance for
a people marked by genocide, exile, and marginalization for centuries.
For me, the visit was also deeply personal. When the Patriarch visited
my native village of Habses, I was profoundly moved. It was not merely a
liturgical ceremony, but an encounter between history, identity, and a living
spiritual presence. This emotional experience became the direct impetus for
writing this article — an attempt to reflect on the significance of the visit
for our people, our church, and our future.
Historical Background
Tur Abdin, located in southeastern Turkey, constitutes one of the oldest
Christian regions in the Middle East and has been a center of the Syriac
Orthodox Church since late antiquity (Gabriel, 2014). The 1915 genocide (Seyfo)
resulted in massacres, expulsions, and a drastic decline in the Christian
population (Gaunt, 2006). Emigration continued during the 20th century,
particularly between the 1960s and 1980s, leaving many villages deserted (Atto,
2011).
The relationship between Assyrians/Syriacs and the Turkish state has
been characterized by suspicion and discrimination since the founding of the
Republic. Only in the past two decades has there been a modest improvement,
including permission for the restoration of monasteries and a degree of
recognition of Syriac Orthodox presence (Üngör & Polatel, 2011).
Leadership in Comparison
The present patriarchate differs in several respects from its
predecessors. Historical examples reveal a tendency for the Church’s highest
leaders to withdraw to safer locations during times of conflict. Patriarch
Abdalla Sadadi fled from Mardin to Jerusalem during Seyfo in 1915, while
Patriarch Zakka Iwas relocated to Beirut at the onset of the Syrian civil war
in the 2000s (Gaunt, 2020).
Mor Ignatius Aphrem II’s leadership represents a departure from this
pattern. His visits to Iraq during the Islamic State (ISIS) offensives, to
Syria amidst war, and now to Tur Abdin, demonstrate a consistent pastoral
presence in moments of greatest vulnerability (SyriacPress, 2025a). This
strategy may be interpreted as a deliberate stance: the Church should not
merely exist as an institution in exile, but also as a living actor in its
historical homeland.
The Visit to Tur Abdin
The itinerary encompassed major monasteries — Mor Gabriel, Mor Hananyo
(the Saffron Monastery), Mor Augin — as well as villages such as Hah, Aynwardo,
Beth Qustan, Midin, and Habses. In many of these locations, the Patriarch
celebrated liturgy in churches that today stand nearly empty, imbuing the visit
with profound symbolic weight (SyriacPress, 2025b).
In his statements, he emphasized the continuity of spiritual bonds
despite exile and displacement:
“The spiritual bond between the Church and its people remains
steadfast despite the challenges of time and emigration.” (SyriacPress,
2025a)
At the conclusion of his visit, he underscored the possibility of
return, pointing to local progress and infrastructure:
“We see progress that encourages families to return, rebuild, and
restore their ancestral homes.” (SyriacPress, 2025c)
His meeting with Turkish officials, including the governor and
representatives of the ruling Justice and Development Party (AKP), marked a
shift in tone from state authorities, who portrayed the Syriac Orthodox
presence as part of Turkey’s cultural diversity.
Reaction from the Local Population and the Diaspora
For the remaining inhabitants of Tur Abdin, the visit carried strong
moral significance. Testimonies from villagers in Hah and Aynwardo described
the event as a reminder that they were not forgotten. One elderly villager was
quoted as saying, “We thought we were alone, but our Patriarch has shown that
we are still part of the whole.”
In the diaspora, the journey also sparked considerable attention. In
Sweden and Germany, youth organizations expressed pride that their Patriarch
visited the places where their ancestors had lived and suffered. For them, the
journey served as a bridge between the reality of exile and the history of
their homeland.
Analysis
The Patriarch’s visit may be analyzed in three interrelated dimensions:
- Historical Continuity: By visiting monasteries and
villages, even those nearly abandoned, he emphasized that the Church does
not abandon its historical heritage.
- Pastoral Courage: In contrast to previous
patriarchs, Mor Ignatius Aphrem II has embodied a model of leadership
grounded in risk and engagement.
- Political Signal: The visit initiated dialogue
with Turkish authorities and demonstrated a mutual willingness for
recognition.
Conclusion
The Patriarch’s journey to Tur Abdin in 2025 should be interpreted not
only as an ecclesiastical event but also as a symbol for a dispersed people in
search of roots, hope, and recognition. By being present in a region marked by
empty churches, historical traumas, and political tensions, the Patriarch
articulated a style of leadership distinct from that of earlier generations: a
leadership that does not retreat but remains steadfast.
For me personally, the highlight was his visit to my native village,
Habses. That moment encapsulated the essence of the journey: a reconnection
between the Church’s highest shepherd and its smallest villages, between
history and the present, between the reality of exile and the hope of return.
It is precisely this experience that inspired this article — at once a personal
reflection and an attempt to contribute to a broader understanding of the
historical and political significance of the visit.
Denho Bar Mourad-Özmen is a former special educator and advisor at
Sweden’s National Agency for Special Education. He is a lecturer, published
educational films on Swedish TV, and has written articles in Swedish
educational magazines. He was born in the village of Habses,
Tur Abdin, and has written on the Syriac people for Hujada Magazine and the
Syriac Orthodox Patriarchal Magazine. He is a long-time journalist and a
moderator at Suroyo TV.
The views expressed in this op-ed are solely those of the author and
do not necessarily represent those of SyriacPress.
References
Atto, N. (2011). Hostages in the Homeland, Orphans in the Diaspora:
Identity Discourses Among the Assyrian/Syriac Elites in the European Diaspora.
Leiden: Leiden University Press.
Gabriel, A. (2014). Tur Abdin: Living Cultural Heritage of Assyrian
Christians. LIT Verlag.
Gaunt, D. (2006). Massacres, Resistance, Protectors: Muslim-Christian
Relations in Eastern Anatolia during World War I. Piscataway: Gorgias Press.
Gaunt, D. (2020). The Assyrian Genocide: Cultural and Political
Legacies. Routledge.
SyriacPress (2025a). Syriac Orthodox Patriarch Mor Aphrem visits Tur
Abdin and conducts prayers in historic monasteries. 29 Aug 2025.
SyriacPress (2025b). Patriarch Aphrem II continues pastoral visit to Tur
Abdin visiting ancient churches and monasteries. 2 Sep 2025.
SyriacPress (2025c). Patriarch Aphrem II concludes pastoral visit to Tur
Abdin with meeting at Mor Gabriel Monastery. 5 Sep 2025.
Üngör, U. Ü. & Polatel, M. (2011). Confiscation and Destruction: The
Young Turk Seizure of Armenian Property. London: Continuum.
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