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Mirianism

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Also known as Idtā d-Madnikhā d-Mirya (Mirian Syriac for "The Mirian Church of the East"), Mirianism is a mystical Abrahamic tradition with roots deep within ancient Judean Christianity. It is based on the authentic teachings of Yeshwa (Jesus of Nazareth) found in the New Testament gospels, and of teachings and prophecies of several Old Testament texts and Apochrypha.

The whole name of the Mirian Church of the East is The Holy Apostolic Universal Mirian Church of the East (in Mirian Syriac ܥܕܬܐ̈ ܩܕܝܫܬܐ ܘܫܠܝܚܘܬܐ ܘܟܟܘܠܐܢܐܝ ܕܡܕܢܝܚܐ ܕܡܝܐ, Idtā Kudishthā u-Shlikhāuthā u-Kulānāi d-Madniikhā d-Mirya).


Classification: Abrahamic > Christian > Eastern Christian

Orientation: Trinitarian > Dyophysite > Miaphysite > Paleo-Universalist

Founder: Saint Thomas the Apostle

General Councils recognized:

Independence:

Recognition: Independant Eastern Church

Leader: (Position currently vacant)

Headquarters: None

Territory: Kerala (Kodungallur), India and Abroad

Polity: Presbyterian

Separations: Nazarenes, Nazoraeans, Church at Jerusalem, Saint Thomas Christians, Oriental Orthodoxy, Assyrian Church of the East in India (Chaldean Syrian Church)



Contents

[edit] Teachings and Doctrines

Eastern Orthodox icon of Mishya-Yeshwa (Jesus Christ) teaching.

[edit] The Fundamental Teachings of Mishyah

[edit] Yeshwa's First Preaching

At the dawn of his ministry, Yeshwa preached that "the Kingdom of Heaven is at hand". Although this preaching originated with John the Baptist, Yeshwa began his ministry via this preaching after being baptized by John and his (John's) arrest. Yeshwa preaches John's message in order to continue his ministry and to establish its true meaning. He also preaches this to inform people that they must change themselves in order to cultivate khayā (salvation), through metanoia (Tauba; literally "to restore"):

απο τοτε ηρξατο ο ιησους κηρυσσειν και λεγειν μετανοειτε ηγγικεν γαρ η βασιλεια των ουρανων.
From that time Jesus began to preach, and to say, 'Repent: for the kingdom of heaven is at hand.'
(Matthew 4:17)

[edit] Teshmashthā (Ministry) of Yeshwa

[edit] Tworgāmā āl d-Āwrus (Sermon on the Mount)
The Beatitudes, Russian Orthodox Icon

The beatitudes present in both Matthew and Luke are:

1. The poor (Matthew has "poor in spirit"). The text says that theirs is the kingdom of heaven.

2. Mourners (Luke has "those who are weeping"). The text says that they will be comforted (Luke has "will laugh").

3. The hungry (Matthew has "hunger and thirst after righteousness"). The text says that they will be filled (Luke has "be satisfied").

4. Those persecuted for seeking righteousness (rather than righteousness, Luke has "followers of the Son of Man"). The text says that theirs is the kingdom of heaven.





The beatitudes only present in Matthew are:

5. The "meek". The text says that they will "inherit the earth".

6. The "merciful". The text says that they will "obtain mercy".

7. The "pure of heart". The text says that they will "see God".

8. The "peacemakers". The text says that they will be called "the children of God".

Wikipedia states, "The blessed nature that these characteristics endow is not meant to be considered from a worldly perspective, but from a psychological perspective. The word traditionally translated into English as 'blessed' or 'happy' is in the Greek original μακαριος (makarios). A more literal translation into contemporary English may be 'possessing an inward contentedness and joy that is not affected by the physical circumstances'. The Beatitudes imply that people not normally considered blessed on Earth are in fact blessed by God and will experience the Kingdom of Heaven."[1]


"Salt and Light is a metaphor used by Yeshwa in the gospel of Matthew with parallels in the gospels of Luke and Thomas. Matthew splits the metaphor of Salt and Light into two - the salt of the earth and the light of the world, the second being somewhat extended by further metaphors used to emphasise it - a city on a hill cannot be hid and you don't light a candle only to put it under a bowl, while the first is extended by the metaphor that salt which has lost its flavour is cast out. The exact meaning of the expression salt of the earth is disputed, in part because salt had a wide number of uses in the ancient world."[2]

Mirianism tends to favor the salt metaphor as talking about the use of salt as a preservative and hence the most common interpretation of the metaphor is as asserting the duty to preserve the purity of the world.[3]


" 'The law, or the prophets: I am not come to destroy, but to fulfil' lies at the heart of how different Christian groups view the Mosaic law as there are a wide number of interpretations of what is meant by fulfil. Fulfil is interpreted as meaning any of the following: establish, confirm, validate, complete, actualise, properly explain, accomplish, or obey. In contrast, Marcion's version of Luke 23:2 states: 'We found this fellow perverting the nation and destroying the law and the prophets.' "[4]

"A fulfillment and reinterpretation of Mosaic Law and in particular the
Ten Commandments, contrasting with what "you have heard" from others,
also known as the Antitheses of the Law."

As well as a more general discussion about adherence to the law, the expositions individually cover the following aspects in greater detail:

1. Anger (Argiizūthā) (Matthew 5:21-26, Luke 12:58-59)


2. Adultery (Gowrā) (Matthew 5:27-30, Mark 9:43-47)


3. Divorce (Dowlelā) (Matthew 5:31-32,19:7-9, Mark 10:11-12, Luke 16:18, 1 Corinthians 7:10-11,7:26-28)


4. Oaths (Mumātā) (Matthew 5:33-37, James 5:12)


5. Retaliation (Purānūthā) (Matthew 5:38-42, Luke 6:29-31,6:34-35)


6. Love for Enemies (Akhebib l-beldbābā) (Matthew 5:43-48, Luke 6:27-28,6:32-33,6:36)


The discourse on ostentation, or Khezai, is a section within the Sermon on the Mount that condemns ostentatious behaviour, especially in religious matters. This section of the sermon may argue in the support of a type of asceticism. This section breaks down into four sub-sections - on Alms (Ziidkhathā), Prayer (Shlotha), Fasting (Thawāt), and Materialism (Yārtouthā):

1. Alms


2. Prayer (See: Prayer in Mirianism)


3. Fasting


4. Materialism

[edit] The Greatest Commandment

"A teacher of the law asked Yeshwa a question, to try, not so much his knowledge, as his judgment. The love of God is the first greatest commandment, and the sum of all the commands of the first table. Our love of God must be sincere, not in word and tongue only. All our love is too little to bestow upon him, therefore all the powers of the soul must be engaged for him, and carried out toward him. To love our neighbour as ourselves, is the second great commandment (Matt. 22:41-46).

"There is a self-love (pride) which is corrupt, and the root of the greatest sins, and it must be put off and mortified; but there is a self-love which is the rule of the greatest duty: we must have a due concern for the welfare of our own souls and bodies. And we must love our neighbour as truly and sincerely as we love ourselves; in many cases we must deny ourselves for the good of others" Matt. 22:41-46).

These two laws are separate, but are inseparable. No one can truely love God without truely loving his/her neighbor, and no one can truely love his/her neighbor without truely loving God.

[edit] The Deeds of Mishyah

[edit] Miracles

Yeshwa is recorded both in the Four NT Gospels and in Josephus to have done many miraculous works in the presence of those who followed him. These miracles included healing miracles (healing of skin disease, sickness, blindness, deafness, spirit possession, paralyses, and other physical disabilities), miracles over nature (calming the storm, walking on water, feeding of 5,000, feeding of 4,000, etc), and raising the dead (Jairus's daughter, widow's son at Nain, and Lazarus). But are these works of miracles to be taken as signs of Yeshwa's great power and divinity? Are they to be interpreted as some kind of physical manifestation of his divine origin? There is no doubt about this. But what do they say about the Lord's compassion? In this sense, they say a lot about it. The gospels say that Yeshwa never did miracles openly (just to gain followers). He did them in secret so that the Kingdom of God maybe made manifest in those who trusted in him.

[edit] Dramatic Acts

As far as the Church is concerned, the incident between Yeshwa and the Syro-Phoenician Woman is one of the most contraversial issues that scholars and the Church alike has dealt with. Many skeptics have used this passsage as a means of classifying Yeshwa as a racist, but is this really the case? Not according to the experts. We are drawing the conclusion from St. Matthew's account, and not St. Mark's. The reason for this is that, as Dr. Kenneth Bailey put it, "Matthew was an Apostle, and may remember details that the other evangelists may have missed." Yeshwa's disciples are recorded in Matthew to have said, "Send her away, for she keeps crying out after us." This indicates that they were responding in, as they saw appropriate, of how Jesus was acting towards the woman:

Then Jesus went thence, and departed into the coasts of Tyre and Sidon. And, behold, a woman of Canaan came out of the same coasts, and cried unto him, saying, Have mercy on me, O Lord, thou son of David; my daughter is grievously vexed with a devil. But he answered her not a word. And his disciples came and besought him saying "Send her away for she crieth after us."

Read in context, this doesn't only make Yeshwa a racist, but also a sexist! In those days, as Bailey wrote, "no self-respecting Rabbi would talk to women." If one knows the Gospels in their fullness, the acts of racism and sexism as viewed by the reader would be incoherant with what Yeshwa actually taught, namely "Love your neighbor as yourself." John Ortberg, a pastor of Menlo Park Presbyterian Church, makes the same conclusion that Dr. Bailey made.[5] Yeshwa was acting on a profound level, not only with the woman, but also with His disciples.


The denunciation (a public disproval of....) of the Scribes and Pharisees is dependent in part on Mark 12:38-39 and the Q Gospel found within Matthew (23:1-39) and Luke (11:37-52; 13:34-35). The Mirian Church makes a slight difference by interpreting the woes and hyperbolies in the Gospel of Harmony to fit into a more understandable speech, and leaves out certain influences peculiar to that of the Gospel of Matthew, which is seemingly addressed to the contemporary Church, as well as the Scribes and Pharisees.

A woe (wāi in Mirian Syriac) is an expression of grief concerning where a bad action might lead, an expression often found in prophetic and/or apocalyptic literature. In this case, Yeshwa addresses the actions of the Scribes and Pharisees like "shutting the kingdom of heaven in mens faces", "neglecting the most important matters of the law: justice, mercy, and faithfulness", and "cleaning the outside of the cup and dish, but leaving the insides unclean."


"O Jerusalem, Jerusalem, the one who kills the prophets and stones those who are sent to her! How often I wanted to gather your children together, as a hen gathers her chicks under her wings, but you were not willing! See! Your house is left to you desolate; for I say to you, you shall see Me no more till you say, 'Blessed is He who comes in the name of the LORD!'" - Matt. 23:37-39 (NKJV).

As in Matthew, the Gospel of Harmony places Jesus' Lament Over Jerusalem after the Woes and Hyperbolies against the Scribes and Pharisees, indicating that Jesus is still concerned about the well being of his people even though they are stubborn to come to him in peace. Mirianism teaches that a time will eventually come when His people will be reconciled to Him and they will say "Blessed is He who comes in the name of the LORD!"


[edit] Telling of Parables

Many Christians today see Yeshwa as only a couple of things, that is "Savior, Son of God, and the ultimate sacrifice for the sins of the world," but he was more than that which modern Western Christians think commonly about one of the most influential figures in history. He was an effective teacher for those around him at the time. He used parables to illuminate hard concepts, and to clarify the most important aspects of His message.

[edit] Acceptance of Fate on the Cross

[edit] The Holy Apostolic Statement

The Holy Apostolic Statement is not a profession of belief, but a statement of refuge in that which a Mirian has true faith in. The Mirian faith is grounded in the refuge of the Holy Trinity, through complete understanding of its meaning (see Mirian views of the Trinity). With that faith deep in the heart and mind of the worshiper, he/she practices his/her religious activities; these include Khussāyā (forgiveness of the debts of others), Shlotha (prayer), Thawāt (fasting), Ziidkhathā (alms), Taubothā (charity), Aurāh (evangelism), celebrating holidays and memorial days, and providing services to the underprivileged through peace activities. The statement, which includes all these aspects of what it means to be a follower of the Christ, is recited in every prayer time and gathering, and in every morning service on Sabbath days. For full text, see here.

[edit] The Holy Trinity

  • For the doctrine of the Trinity, see below

[edit] Mirian Scriptural Canon

The Mirian Church, currently, does not have a "closed canon". Rather, there are several text from the original biblical canon that are used for the time being. These include:

[edit] Current Canon

[edit] From the Old Testament

Wisdom Literature

Prophetic Literature

[edit] From the New Testament
[edit] From the New Testament Apochrypha

[edit] Future Canon

A gospel named the Gospel of Harmony (Evangeliown d-Awyuthā) is currently being written, and will eventually replace Matthew, Luke , Apocryphon of James, Mary, and Thomas in the near future. For more information on the Gospel of Harmony, see below.

The future canon will also contain the Old Testament Wisdom and Prophetic literature mention above and the New Testament Epistle of James.


[edit] Mirian Views of the Torah

Mirianism teaches that the Law of Moses was not abandoned but completely fulfilled and interpreted by Yeshwa in His Sermon on the Mount. Christians that go by a conservative interpretation of the Bible take Yeshwa's words in Matthew 5:17, 18 to mean that the Mosaic Law (namely the laws given in the books of Exodus, Leviticus, Numbers, and Deuteronomy) was still in effect. But Mirianism teaches that the "commandments" Yeshwa is referring to in Matthew 5, verse 19 are the commandments that he uttered throughout the Sermon on the Mount.

Study of the Torah is required before one can be fully certified to become a Maureh, a teacher in the Mirian School of Thought (See below). Mirians believe that the study of the Five Books of Moses is crucial to the study of Moses himself. It is believed that the laws placed in the Torah describe much of the internal, as well as external, struggles that Moses had to deal with throughout his lifetime.

After a contextual understanding of the Torah is established, the "trainee" must go through studies of the Levitical Law specifically and observe the transition of it to the Law of Mishyah. The Mirian Church terms this the Judaical Law since Yeshwa is descended from the tribe of Judah, and not the tribe of Levi, as Moses and Aaron were. The Judaical Law can also be referred to as The Royal Law which is first mentioned by Saint James, the brother of Yeshwa, in his epistle (James 2:8).

[edit] Rāzā (sacraments)

Unlike other Eastern Christian traditions (the Assyrian Church of the East, Eastern Orthodoxy, Western Orthodoxy, and Oriental Orthodoxy), and Roman Catholicism, Mirianism has no "Holy Orders" or ordination of bishops and priests. It rather has religious teachers called "Rabbans" that are not considered to be "superior in nature" to a layman, but are themselves laymen and are trusted and bona fide to teach the way of the ONLY Rabbi, who is Yeshwa h-Mishyah (Matt. 23:8). Thus, the sacraments are not conducted by clergymen, but are rather conducted by a representative of the Rabbanim; the representative is thus called a Rabban, or Reverend. There are seven Sacraments: Blessing of New Born Infants, Chrismation, Baptism, Eucharistic Divine Liturgy, Reconciliation, Holy Matrimony, and Holy Unction. These traditional sacraments are to be performed, with absolute mindfulness of their meanings, by both the giver (Rabban) and the taker(s).

[edit] Ulah Birēkh (Blessing of New Born Infants)

The Blessing of New Born Infants is a sacrament replacing Infant Baptism as used by the ancient Churches. Echoing the baptismal tradition of the other Eastern Churches, Ulah Birēkh is practiced on the eighth day after the infant's birth.

[edit] Theology

Like infant baptism for Orthodox Christians, Ulah Birēkh is not just a symbol but is a means of Divine grace and protection. It is not infant baptism in form or function, but resembles that of the ancient Christian Holy Orders ritual in that the giver of the blessing uses the laying on of hands. This echoes the action of Yeshwa in Matthew 19:13-15

[edit] Liturgical form

In the Mirian Church of the East, the Rabban places his hands over the child to be blessed and utters these words:

"I bless you in the name of the Father, and of the Son, and of the Holy Spirit"

The Rabban then gives the child a sanctified tonsure (gizā), and makes the sign of the cross over the infant.

[edit] Nizrutha (Chrismation)

[edit] Liturgical form

In the Mirian Church, the Rabban seals the newly admitted with chrism, making the sign of the cross on the forehead, eyes, ears, nostrils, breast, back, hands and feet using the following words each time:

"The seal of the gift of the Holy Spirit (Ruha d-kudisha)".

[edit] Mauditha (Baptism)

In Mirianism, there is no concept of "original" or "ancestral sin". The sin of Adam, or the "Fall of Man", has no grip on the true nature of the human being. "The act of Adam is not the responsibility of all humanity, but the consequences of that act changed the reality of this present age of the cosmos. Historically, Eastern Christians resisted the Western concept that Adam's sin compromises human freedom."[6] For this reason, Mirians do not practice infant baptism.

[edit] Theology

Out of all the Liturgical Christian traditions, Mirianism is the only one that does not practice infant baptism in accordance with what is said in the gospels of Thomas (saying 22), Matthew (19:13-14), and Luke (18:15-17). The belief is that children are born pure, and have no need for baptism after birth, but as children grow older (ages 7 and over), they have a tendency to develop sinful natures within themselves. A child may get baptized at the age of seven or older, because he/she has the mental capactity to take inner baptism, expressed through outer baptism with water, or laying on of hands. This also applies to young adults, older adults, and the elderly who are also subject to the consequential sin of Adam.

As stated above, there is no sin in the Catholic sense of the word (original sin). Sin (Khub in Syriac) is not a stain on the soul, but a mistake that needs correction. This is what is meant by consequential sin. In other words, sin is something we humans make exist.[7] The fourth chapter of the Gospel of Mary Magdalene states this clearly. One must repent and be baptized with the "inner water" to cleanse his/her conscience from the ignorance that produces "self-made" sin.

[edit] Liturgical Form

In the Mirian Church, the Rabban immerses the recipient with water in a pool called Peskhiin (literally meaning "pool"; sometimes called Peshkiin d-Maudit or "Pool of Baptism") and utters these words:

"This person is baptized by my hands into the name of the Father, and of the Son, and of the Holy Spirit"

[edit] Kurbānā (Eucharistic Divine Liturgy)

Also known as Kurbānā Kudishā, the Mirian Eucharist is a revised version of the Liturgy of St. James, and is not conducted by a priest, but the Rabban and the Master of Ceremonies. See here for the full text.

[edit] Tyaurutha (Reconciliation)

Also known as Confession, Tyaurutha is not just "an occasion for the expression of remorse, the removal of guilt, or the assurance of forgiveness", but a time of spiritual/psychological evolution (transfiguration).

[edit] Theology

[edit] Liturgical Form (Absolution)

[edit] Khatnutha (Holy Matrimony)

The Mirian Church primarily takes a liberal view of marriage, unlike certain traditions that say that marriage is a requirement. It does, however, view marriage as something sacred and is that which should be holy between an engaged couple. There are no formal rituals for marriage, but blessings by a Rabban or a Nazirite are taken.

[edit] Mishyhutha (Holy Unction)

[edit] Theology

[edit] Liturgical Form

[edit] Mirian Monasticism

Eastern Orthodox icon John the Baptist - the Angel of the Desert (Stroganov School, 1620s) Tretyakov Gallery, Moscow.

The Mirian Church neither discourages nor encourages monasticism among its followers. It is entirely up to every individual to lead a monastic or non-monastic life. In other words, the monastic life should be a "calling" to anyone who is able to accept it (Matt. 19:11-12). A Mirian monk or nun can also be referred to as a Nazirite, one who has consecrated him or herself to the Lord (Num. 6:2-8).

The Hierarchy of Nazirites is similar to that of the Eastern Orthodox hierarchy of monks and nuns, but is not considered a part of any priesthood, or clergy. Mirian monasticism is, in itself, a lay order. While Mirian non-monastics are not required to be celibate, Mirian monastics are.

The father of Mirian monasticism is believed to be Saint John the Baptist, who was himself a Nazirite. Many scholars and historians have even connected him with the ancient Essene sect of first century Judaism.

Mirian monasticism is, by nature, cenobitic. Yeshwa taught that people are fundamentally communal (Matt. 15:32, 18:19, 28:19; John [apochryphal] 13:31, 34, 17:21), and that we are not to be isolated from other human beings.

Both Monks and Nuns are to be addressed as "Rabban."



[edit] Hierarchy of Nazirites

1. Arkaun (Head of the Community of Nazarites / Successor of St. John the Baptist)

2. Egmōnā (Head Abbot) / Igmōn (Head Abbess)

3. Hebīshāh (Common Monk) / Reyshāh (Common Nun)

4. Sharwai (Novice)

[edit] Maw-dā (holidays)


Holy Week days:

[edit] Mirian Cosmology

[edit] B-reishiithā (In the Beginning...)

Mirian cosmological beliefs about the beginning of the world are not central to the Mirian message, but there is a doctrine that is distinct from the dogmatic christian doctrine. God the Father is still held as the source and origin of all things, but, in theory, the creation of the Earth is not held to be six literal (24 hour) days. The six day theory is said to acctually be six periods of time, and the seventh period is when creation was complete.

Another theory is that the world was created in six literal days from the Divine point of view, and 15 billion years from the human point of view. Therefore, there is no contradiction between Genesis 1 and the 'Big Bang' in terms of time.  It all depends on the reference frame.

[edit] Shmayā u-Gehiinaum (Heaven and Hell)

Mirianism teaches that there are many states of existence, but these states are not ever-lasting. In general, Mirians believe in a linear view of the history of the Universe, and that everything passes away, including heaven and earth (Matt. 24:35) *. The Malkuthā d-Alaha (or the Kingdom of God) and Gehiinaum are seen as overlapping realities within all the Universe. The Kingdom of God is an eternal state of existence, and Gehiinaum is a state of annihilation/destruction, which contains the eternal flame of purification and is paralleled with the burnt offerings mentioned in the Law of Moses (Leviticus 6:13). In this, Hell is not seen as a punishment from God, but as something that is brought on by our own doing (in other words, it is causal). The Kingdom of Heaven/God is the infinite happiness and closeness to God which is within all (Luke 17:21). Mirianism teaches that Gehiinaum is not a state where one eternally abides, but is a place of annihilation of the "self" (nefesh) and not a place where souls suffer ever-lastingly (see Christian Universalism). Mirianism is "semi-annihilationist" in that it advocates the destruction of an unclean soul (nefesh) of an individual, but the spirit/essence (ruha) of that individual will be renewed at the Resurrection (Khāyīthā d-Mayteh) and will be reunited with God at the renewal of all things (Apocatastasis/d-kulmedem en-shalem). See also: The Second Coming of the Son of Man.


* Note here that "heaven and earth" also refers to the duration of the Old Testament's authority (Matt. 5:18). In apocalyptic language, "heavens" refer to governments and rulers, and earth refers to the nation of a people. Mirianism teaches that Old Testament authority has already passed away in the "Mini-Apocalypse" of 70 AD.

See: Mini-Apocalypse Re-interpreted.

[edit] Eschatology

The major eschatological theme of Mirianism is realized eschatology. Aside from the major theme, the End time is not as emphasized as in other Christian (particularly Protestant) traditions, but Mirianism tends to favor the view given by Yeshwa in the Gospel of John (16:17-33):

Then said some of his disciples among themselves, "What is this that he saith unto us, 'A little while, and ye shall not see me: and again, a little while, and ye shall see me: and, Because I go to the Father'?" They said therefore, "What is this that he saith, 'A little while'? we cannot tell what he saith." Now Jesus knew that they were desirous to ask him, and said unto them, "Do ye enquire among yourselves of that I said, A little while, and ye shall not see me: and again, a little while, and ye shall see me? Verily, verily, I say unto you, That ye shall weep and lament, but the world shall rejoice: and ye shall be sorrowful, but your sorrow shall be turned into joy. A woman when she is in travail hath sorrow, because her hour is come: but as soon as she is delivered of the child, she remembereth no more the anguish, for joy that a man is born into the world. And ye now therefore have sorrow: but I will see you again, and your heart shall rejoice, and your joy no man taketh from you. And in that day ye shall ask me nothing. Verily, verily, I say unto you, Whatsoever ye shall ask the Father in my name, he will give it you. Hitherto have ye asked nothing in my name: ask, and ye shall receive, that your joy may be full. These things have I spoken unto you in proverbs: but the time cometh, when I shall no more speak unto you in proverbs, but I shall shew you plainly of the Father."
"At that day ye shall ask in my name: and I say not unto you, that I will pray the Father for you. For the Father himself loveth you, because ye have loved me, and have believed that I came out from God. I came forth from the Father, and am come into the world: again, I leave the world, and go to the Father." His disciples said unto him, "Lo, now speakest thou plainly, and speakest no proverb. Now are we sure that thou knowest all things, and needest not that any man should ask thee: by this we believe that thou camest forth from God." Jesus answered them, "Do ye now believe? Behold, the hour cometh, yea, is now come, that ye shall be scattered, every man to his own, and shall leave me alone: and yet I am not alone, because the Father is with me. These things I have spoken unto you, that in me ye might have peace. In the world ye shall have tribulation: but be of good cheer; I have overcome the world."

Although John's gospel is not included in the Mirian canon, many of its sayings of Jesus are recorded in the Ktābā Shlotha, the Mirian prayer book. See also John 5:17-27 for realized eschatology.

[edit] The Second Coming of the Son of Man

The Second Coming of the Son of Man is characterized by One named the "Son of Man" (Bar-enash) * coming at the renewal of all things (Apocatastasis) to restore all in the spirit of the reincarnation of Elijah, that is John the Baptist (see Matt. 17:11-13), and to rule over the New Jerusalem under the authority of the Ancient of Days (Atikh Yaomayā) as foretold by the Prophet Daniel in the Book of Daniel 7:13-14.

The Son of Man of the last age was a descendant of Judah (Yeshwa h-Mishyah), but the Son of Man of the current age will be a descendant from the tribe of Levi. John the Baptist was of the tribe of Levi in the order of Abijah, a descendant of Aaron (brother of Moses) in the Old Covenant (Luke 1:5). Second Son of Man will be in the spirit of John the Baptist, reintroducing the New Covenant set forth by the Lord Yeshwa when it is forgotten. Mirians believe that this was symbolized in the Transfiguration of Yeshwa in Matthew chapter 17.

Since the Son of Man will rule, the followers of Yeshwa (the Twelve Apostles) will sit on Twelve Ruling Thrones to govern the Twelve Tribes of Israel (Matt. 19:16-30).


* Note that the term "Son of Man" (Bar-enash) can refer to any person, not only Mishyah. In the days of Yeshwa, John the Baptist was referred to as Elijah and the Son of Man. Yeshwa never directly addresses himself as the "Son of Man," but only as one who must suffer many things before entering glory. The only time Yeshwa refers to himself as the Son of Man was in the predictions of his betrayal. Here also, Yeshwa can be referring to John the Baptist as being the "Son of Man" because St. Mark records that Jesus compared him to the Son of Man (Mark 9:12-13). Another way Yeshwa uses "Son of Man" is to refer to humanity itself, as did the Prophets before him (Matt. 12:1-8). When he talks about the "Lord of the Sabbath" also says that the "Son of Man" is just that and gave the example of what David did in the days of Abiathar the Priest (Mark 2:23-28). Therefore, "Son of Man" can be referring to humanity itself. The Son of Man is the ideal human being, and our true nature.


[edit] Mini-Apocalypse Re-interpreted

Mirianism is Preterist in doctrine in that it holds to the belief that the signs mentioned by Jesus concerning the "Mini-Apocalypse" (Matt. 24, Mark 13, Luke 21) have already taken place, before and after the destruction of the Jewish Temple and Jerusalem in 70 AD. A harmony of the three Mini-Apocalypse discources from the Evangelists (as told in the Gospel of Harmony in chapter 19) is presented below:

As He and His disciples went out of the temple, one of the Twelve called Jesus' attention to the buildings of the temple adorned with magnificent stones and of great architectire. Jesus then said to him, "For what you see hear right now, the time is coming when not one stone shall be left upon another; every stone shall be hurled down."
As He sat on the Mount of Olives, some of His disciples asked Him privately about that time, saying, "Rabbi, when will be the time that these things you speak of to take place? What signs will accompany the end of the age?"
Jesus said to them, "Take heed that you are not deceived. Many will come in my name saying, 'I am He' or 'The time draws close' and will deceive many. Do not go after them. But when you hear of wars and rumors of wars, do not be alarmed. Such things as these are bound to happen, but the end is still to come.
"Nation will rise against nation, and kingdom against kingdom. There will be great earthquakes, famines and pestilences in various places, and fearful events and great signs throughout the heavens. These are the beginning of birth pains.
"But before these things take place, men will hand you over to be persecuted and put to death, and you will be hated by the nations because of Me. During that time many of you will turn from the faith and will betray and hate each other, and false prophets will appear and deceive many. Because of the increase of wickedness, the love of most will grow cold, but he who stands firm to the end will be saved.
"The gospel of the kingdom must first be preached to the nations and then the end will come. Whenever you are arrested and brouht to trial, do not worry beforehand how you will defend yourselves. I will give you words and wisdom, through the Holy Spirit, that your accusers will not be able to resist or contradict. You will be betrayed even by parents, brothers, friends, and relatives, but not a hair on your head will perish if they attempt to put you to death.
"When you see Jerusalem being surrounded by armies, this is when you will know that the city's desolation is right at the door. Then let the reader understand the Prophet Daniel's vision- let those who are in Judea flee to the mountains. Let those in the city get out, and let those in the country not enter the city. Let no one on the roof of his house go down to take anything out of his house. Let no one in the fields go back to get his cloak. For it will be a time of chastisement in fulfillment of all that had been prophesied. How dreadful it will be in those days for pregnant women and nursing mothers! Pray that your flight will not take place in winter or on the Sabbath. For there will be distress, unequaled from the beginning of the world until now- and never to be equaled again. The saints will be able to escape the distress, but stay awake and keep your guard upthat you may not fall astray by those claiming to be the Christ but are filled with hypocracy and deceit. In those days, men will fall by the sword and be taken as prisoners to all the nations. Jerusalem will be trampled on by the Gentiles until the times of the Gentiles are fulfilled.
"Signs in the sun, moon, and stars will appear. The nations will be in anguish and perplexity at the roaring and tossing of the sea. Men will faint from terror apprehensive of what is to happen, for the heavenly bodies will be shaken. At that time men will see the Son of Man coming in a cloud with great power and glory. When you see these things taking place, stand and lift up your heads, your redemption draws near.
"Be careful, or your hearts will be weighed down with dissipations, drunkenness, and the anxieties of life, and that day will close on you unexpectedly like a trap."
He spoke to them a parable: "Now learn this lesson from the fig tree: As soon as its twigs get tender and its leaves come out, you know that summer is near. Even so, when you see these things happening you know that the time is near. Truely, I say to you, this generation will not pass away till all these things have happened. Heaven and earth will pass away, but my words will never pass away."

[edit] Soteriology

[edit] The Nature of Salvation

Salvation (Puworkhānā) is coherent with the necessity of "Absolute Harmony"; that is harmony with God and with everything that is, especially between Heaven (Shmayā) and Earth (Biryethā). Salvation is available for all, especially for those who seek it and there is no coersion regarding salvation; it is a "gift", not a requirement (Luke 15:11-32).

The obtaining of salvation is not a "walk in the park," but it requires timeless effort, fulfilment of moral obligations, spiritual transformation, and final entrance into Christ-hood (Secret James: Codex I, pages 3-5). Faith (mit-Hayimenūwt) is the spiritual fuel of salvation. Grace (khesād) is bestowed upon us through our faith.

[edit] Continual Transformation

The Nature of Salvation can be very hard to comprehend since it requires "walking on the narrow path", but it also is an age-long process (continual transformation) that every human being must go through if he/she wants to experience the Kingdom of Heaven (Luke 9:23). The first step on this path is by way of faith, which is, by its very definition, surrendering the will of the self to the Will of God the Father.

[edit] History of Salvation

The history of salvation (puworkhānā) corresponds with three Ages of Restoration: the Age of Foundation for Restoration, the Age of Restoration, and the Age of Prolongation of Restoration. The names of these ages were given by the United States branch of the Korean new religious movement called the Unification Church. The Mirian Church agrees with the concept of the three ages for the sake of restoration.

[edit] Divine Providence (Rāyan 'alāhān)

Creation is the blue print for Divine Providence; the universe was created as a result of this Providence. The causal reality of the universe is God, but the purpose for the creation of our universe has yet to be realized by human beings. The providence of "evolutionary change", to put it in scientific terms, is believed by the Mirian Church to be ordained to give rise to humanity, which would eventually give rise to Adam, then to Abraham, then to Jacob, and finally to Jesus for the Providence of Restoration. "Directed Evolutionary change" put into Mirian spiritual terms would be called Providential Succession of living forms.

[edit] Resurrection of the Dead

Resurrection of the Dead, or Khāyīthā d-Mayteh in Mirian Syriac, is, as with most other Christian traditions, an important event within Mirian theology. Theodoros II, the Pope and Patriarch of Alexandria & all Africa, says, "The voluntary sacrific of the Word of God, receives meaning in His resurrection from the dead. Death is defeated." Mirianism agrees with this, in that death is not a "means to an end". Death is usually viewed as a horrible thing, but it doesn't have to be. Mirianism is very different from other Mainstream Christian traditions in that it accepts the theory of reincarnation (Gelgol). Although Mirians believe in reincarnation of souls, they take a negative view of it for several reasons. Death itself is a natural occurance, but it is because of the cycle of death that makes it so common.

[edit] Harrowing of Sheol

[edit] Renewal of All Things

(See above)

[edit] God (Alaha)

In Mirianism, God is described, like in other Christian traditions, as the omnipresent, uncreated, eternal force that is the source and sustainer of all that is.

There are basically seven truthes about God in Mirian doctrine:

1) God is One

2) God is Omniscient

3) God is Omnibenevolent

4) God is Omnipresent (Panentheistic)

5) God is The Origin of Everything

6) God is Lord

7) God is Love


[edit] The Holy Trinity (Thalut ha-Kudish)

"I will be what I will be."

—God, Exodus 3:14

The Mirian Church of the East is Miaphysite (Non-Chalcedonian), in that it accepts the definition given at the Second Council of Ephesus (449 AD) of how the divine and human relate in the person of Jesus Christ. It is also Trinitarian, in that it accepts the concept of the Trinity (God the Father, the Son and the Holy Spirit) and that the natures of these three persons are One. The Father, the Son and the Holy Spirit are equal in essence, but different in role and purpose. The role of each person is discussed below:

  • God the Father (Abbā)

God the Father is the source from which everything derives. "Nothing is alien from the original source from which it derives its own properties," for everything on earth is the Lord's (Psalm 24:1-2 and Psalm 89:11; recalling Leviticus 25:23). The Father is also the nurturer of all creation and sustainer of all things. He is said to have an eternal relationship with the Son who is not a seperate being, but that which emanates from the Father and gives life.


  • God the Son (Bra)

See also: Mirian Views of Jesus

God the Son is the manifestation of perfection of man in its fullness. Most Christian denominations teach that the immaterial God took flesh in the form of Yeshwa h-Mishyah (The Christ). This is called the doctrine of incarnation. The Incarnation as the fulfilment of the love of God, of His desire to be present and living amidst humanity, to "walk in the garden" with us, and basically share in our humanity.


"No one knows the Son except the Father, and no one knows the Father except the Son and any one to whom the Son chooses to reveal him." (Matthew 11:27)


  • God the Holy Spirit (Ruha d-Kudisha)

God the Holy Spirit is that which instructs us about the Christ, and gives us gifts that we can use to spread the message of the Christ, including gifts of ministry, teaching, giving, leadership, and mercy. The Spirit eternally proceeds from the Father through the Son.

[edit] Teachers (Mauriim), Prophets (Nēbya), Saints (Tsadek), and Angels (Malakhā)

  • Mauriim

Anyone can be a Maureh (teacher) in the Mirian Church; from a one day old child to a 91 year old woman. Mirians believe that humans can all learn something by just looking and observing another human being (See Luke 18:15-17 and 21:1-4). Prophets and Saints can also be teachers if they can be learned from by their example. The Rabbans are considered the teachers of the "Way of Mishyah" and dedicate their lives to that profession.


  • Nēbya

Mirians believe that Prophets (Nēbya) are people that are inclined to have almost direct realizations of God. They are considered semi-enlightened instruments of the Holy God, but are still imperfect humans that can misinterpret visions, signs, and dreams if not careful in understanding. Many prophets are believed to have shown up in the past, especially in the Old Testament times. Among all Judeo-Christian prophets (from Adam to Abraham to Malachi to St. John the Baptist), Hosea, Daniel, Jonah, and John the Baptist are considered to be the "first among equals" among the prophets, and St. John as the last, greatest prophet and re-incarnation of the Prophet Elijah.


1. Hosea is considered a prophet "first among equals" because he is said to have experienced with his wife what God experienced with Israel, and applied it to the condition of his generation. Although his wife Gomer was unfaithful to her husband, he was still in love with her and did much to bring her back to him. So too with God and Israel at the time. This echoes the situation of Mishyah and His Church also because it has fallen away from His Law many times throughtout history. Many churches all over the world have forgotten Yeshwa's teachings and have gone after their own wills. The Mirian Church, and Christianity as a whole, awaits an ecclesiastical restoration and also an universal restoration (Apocatastasis) in the future. Hosea had predicted the doom of Israel, but also its restoration. He sets forth an important theme for the New Covenant in Mishyah: "rebirth" from a negative state to a positive state. Mirianism teaches that Hosea spoke to future generation, and not ony to his generation, about the victory of Mishyah, as taught by St. Paul (1 Cor. 15:54-55; Hosea 13:14) and the extent of His universal (catholic) ministry, also taught by St. Paul (Romans 9:25-26; Hosea 1:8-10 and 2:23).
2. Daniel is considered a prophet "first among equals" because of his patience and his zeal for God. He displayed many qualities found in Yeshwa, and was recognized as a prophet by Yeshwa himself (Matt. 24:15), as opposed to the Rabbinic perspective which views Daniel only as "a righteous man, a man beloved, a man of wisdom and piety."  In Mirianism, he is also considered a prophet to the gentiles to whom his people had been in captivity, and to later generations.
3. Jonah
4. John the Baptist


Mirianism teaches that these prophets are the Four Pillars of Prophecy and are representatives of what were once divided kingdoms, the Kingdom of Israel (Samaria) and the Kingdom of Judah. Hosea and Daniel represent the Southern Kingdom (Judah), Jonah and John the Baptist represent the Northern Kingdom (Israel); St. John was possibly connected with the Mount Carmel Essenes. Some scholars would say that John was connected with the Essene community of Qumran, but Mirianism connects him with the Mount Carmel community as a fulfillment of the prophetic lineage of Elijah.


Many Christians use the word "saint" to refer to a person who, after their death, is widely recognized and formally honored as having led an exemplary and holy life. Mirians also believe in a similar concept: Tsadek are those which have passed on after making an influential difference in the Church and for the rest of humanity. They are spiritual beings that were once earthly humans, and are able to aid humans on earth into attaining Sainthood themselves.

Glorification of Saints and Holy persons is similar to that of the Roman Catholic canonization in that there are 4 Stages :

First Stage: Gate Finder (Sheher-limsho) > Second Stage: Revered (Dahal) > Third Stage: Blessed (Mbrekh) > Fourth Stage: Saint (Tsadek)


  • Malakhā

The Mirian view of Angels is derived from Jewish and early Christian folklore/Biblical traditions. These angelic beings are believed to be the messengers of God, but they also have different roles according to rank; a belief in an angelic hierarchy (see below), which is derived from the The Celestial Hierarchy by Pseudo-Dionysius the Areopagite:

First Sphere:
1. Seraphim (Srāpai'in)
2. Cherubim (Krubā)
3. Ophanim (Giggal)
Second Sphere:
4. Dominions (Hashmallin)
5. Virtues (Hayil)
6. Powers (Shultān)
Third Sphere:
7. Principalities (Ārkaws)
8. Archangels (Malakh rabā)
9. Angels (Malakh tahtāy)


The angels (Malakhā) of the first sphere are the highest in the ranks of the angels, and are considered to be the "gods" worshipped in polytheistic religions; they are the heavenly attendants of God's throne. Angels are also believed to be ministering spirits, similar to the theology in the non-canonical Epistle to the Hebrews (1:14). They are also believed to be sexless and are dedicated to the Will of God; they have no need for procreation because they cannot die (Matt. 22:30).

[edit] Apostolic Succesion

Apostolic Succesion is the doctrine (or teaching) that today's Church is (or those in church leadership are) the spiritual successor to the 12 Apostles of Yeshwa. The Mirian Church of the East does claim Apostolic Succesion, but not in the same way the traditional Orthodox, Catholic, and Episcopal/Anglican Churches do. As stated, there are no mediators (Bishops, Metropolitans, Patriarchs, Priests) between God and men. In Christ, we see God perfectly and do not need to consult an "ordained" minister for absolution. We may go to the Reverends (Rabban) for guidance and blessings, but not as superiors of the Law of Christ. They have the authority of teaching the Law and performing the Sacraments.

Mirians believe that the Twelve Apostles were merely teachers of "The Way of Christ" and church founders, not priests. However, the liturgical tradition of the Mirian Church is the tradition that has been handed down by a long line of bishops of the ancient churches that is traced back to five Elders. It all started with Saint James the Just in the Church of Jerusalem, Saint Thomas in the Church of India, Saint Peter in the Church of Antioch, Saint Mark in the Church of Alexandria, and Saint Andrew in the Church of Constantinople. Roman Catholicism, Eastern and Oriental Orthodoxy hold that they have the literal, unbroken line of Succession. Like Protestantism, Mirianism holds that Bishop to Bishop ordinations "cannot be absolutely maintained all the way back to the Apostles."[8] It does, however, "maintain a continuity of Apostolic Ministry."[9]

The succession of St. Thomas in the East (Kerala, india) is believed, by Mirians, to have ended when Bar Sauma of Nisibis (484) adopted Nestorian Christology into the Church of the East. The schism started with the Persian kings who executed Rabban (Mar) Babowai who in turn was replaced with the Nestorian Bar Sauma as bishop of the Church. The Mirian Church of the East claims to REclaim the apostolic line that was tragically brought down with Rabban Babowai. St. Thomas's Succession originated in Jerusalem, particularly from St. James; this echoes saying 12 in the Gospel of Thomas.


[edit] Church Governance

Governance (Ecclesiastical Polity) in the Mirian Church is, by its method, presbyterian. This does not mean that Mirianism is akin to the reformed Protestant sect of Presbyterianism in western Christianity, but the governance is similar.

In order to be promoted into church leadership and Apostolic Succession, a disciple (talmiidā) must undergo a three year training and study of Mirian teaching to be inducted as a leader in church government.


  • Elders (Khassiishim)

Presbyterian polity is typified by the rule of assemblies of Leading Elders, also called Rabban or The Right Reverends, but are formally called Khassiishim. Traditionally, each local church is governed by a body of elected elders.


  • Deacons (Mshamshānā) & Deaconesses (Mshamshāniitā)

Deacons and Deaconesses are considered, in the Mirian Church, to be assistants to the Rabban in their pastoral and administrative duties. These duties include proclaiming & teaching the Gospel, assisting Rabban in the Divine Liturgy (but a non-deacon can also assist a Rabban in the Liturgy), and handling tithes & offerings.

[edit] D-bii-syām ayidā (Laying on of hands)

See: Laying on of hands

The Laying in of hands is a ritual and a method used in invoking the Holy Spirit (Ruha d-Kudisha) during baptisms, healings (similar to Reiki), blessings, and promoting of ordinary lay members into church governance and, therefore, Apostolic Succession. The Spirit is believed to dwell within all creatures, yet, not everyone is able to personally experience this Holy Spirit. Simple tools, like the laying on of hands, by someone who has already experienced the power of Holy Spirit, will be able to give someone else the same experience and ability. The receiver must first believe that the giver is able to do what he/she claims to be able to do (Matt. 9:28).

[edit] Sacred sites

The most sacred site is within every individual. Yeshwa said that we must worship the Father in spirit and in truth (see John 4:21-24). The Spirit is within us and in every dwelling place. In exception, there are sacred sites of pilgrimage within Mirianism. See below:

[edit] Pilgrimage sites

[edit] India

[edit] Israel

[edit] Church buildings

Mirian church buildings are not considered "churches" in the traditional sense of the term, but Refectories (Beyt Kenushthā or just Kenushthā). In Mirian theology, there is only one Church; the whole body of devotees within the "Body of Mishyah". Kenushthā can also be translated as "synagogue", but unlike Jewish synagogues, kenushthās are homes for monastic communities. The Nazirites live in special cells located in the under-grounds of the kenushthās, much like the cell of the Desert Father St. John the Dwarf.

Kenushthās are not ostentatious and are not "cathedrals" in size, shape, or function. They are not "seats" of Bishops, nor are they "thrones" of Archbishops. They have no set blueprint, except for the Shrine (beyt madbah), which is at the back end of every kenushthā. The Shrine is a symbolic representation of a renewed Jewish "Holy Place" inside the Tabernacle of the Temple in Jerusalem. There is no curtain since the death of Mishyah symbolically opened it up for all to gain direct access to God. The Shrine is uncovered and is accessible to all who come to worship (Matt. 27:51).

The Altar of Incense (madbah l-khtarah) lies in front of the Shrine, about four feet away from it. The lampstand (minurah), which resembles that of the Nasrani Menorah, stands ten feet away from the Shrine, on the right-hand side. The Shrine itself contains nothing but the Gospel of Harmony (Evangeliown d-Awyuthā) and replaces that of the stone tablets on which the Ten Commandments were written. The Gospel of Harmony contains the whole New Covenant and is considered the new "Ark of the Covenant". It is also the full account of Yeshwa's life and authentic teachings found throughout the four gospels of Matthew, Mark, Luke and John, along with several extra-canonical sources.

The Gospel's cover has a beautiful iconic image of Yeshwa who is shown teaching with His right hand making the sign of the Holy Trinity, along with an image of the Gospel book in His left arm. This is the only image found within the Holy Place of the Shrine. Images of the Virgin Mary, Angels, and Saints are found without the Holy Place, for it is where worshippers face; worship is directed towards God alone. The icon of Jesus is not worshipped as God, but worship is believed to "pass over to the archetype", as St. Basil the Great had said.

Kenushthās are always oriented so that the Shrine within it faces with its backside toward Jerusalem, so that worshippers also face in the same direction.

[edit] Reasons Behind the Birth of Mirianism

The word "Mirian" comes from the Syriac word "Mirya", which means 'those who challenge'. A Mirian challenges many conservative doctines of the mainstream Christian beliefs about the historical Yeshwa (Jesus), the inerrancy of the scriptures claimed by most christians, and the creeds that divide people within the church. However, Mirianism still holds to the doctrine of the Trinity and Yeshwa's divinity.

Another reason why the Mirian Church was birthed was to REclaim the Succession of Rabban (Mar) Babowai who was brought down at the hands of the Persian kings. The Church of the East accepted Nestorian Christology which threatened to break the unity of the Christian Church in 484.

[edit] See also

[edit] References

  1. ↑ "Beatitudes." Wikipedia, The Free Encyclopedia. 10 May 2009, 15:54 UTC. 12 May 2009 <http://en.wikipedia.org/w/index.php?title=Beatitudes&oldid=289081279>.
  2. ↑ "Salt and Light." Wikipedia, The Free Encyclopedia. 14 Apr 2009, 13:21 UTC. 12 May 2009 <http://en.wikipedia.org/w/index.php?title=Salt_and_Light&oldid=283775448>.
  3. ↑ ibid.
  4. ↑ "Expounding of the Law." Wikipedia, The Free Encyclopedia. 7 May 2009, 23:30 UTC. 12 May 2009 <http://en.wikipedia.org/w/index.php?title=Expounding_of_the_Law&oldid=288572846>.
  5. ↑ John Ortberg, “True Grit,” The Christian Century 120 (17): August 23, 2003, 21.
  6. ↑ "Original sin." Wikipedia, The Free Encyclopedia. 5 May 2009, 02:13 UTC. 12 May 2009 <http://en.wikipedia.org/w/index.php?title=Original_sin&oldid=287974322>.
  7. ↑ Leloup, Jean-Yves. The Gospel of Mary Magdalene. Rochester: Inner Traditions, 2002: 49-50
  8. ↑ Methodist/Anglican Thoughts On Apostolic Succession
  9. ↑ Ibid.
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