Parish History
The Syriac Orthodox Church of Antioch, the most ancient Christian community, traces its apostolic roots to the first-century Church. It was in Antioch that the disciples were first called Christians (Acts 11:26) and in AD34 the Holy Throne of Antioch was established.
The Syriac Orthodox Church preserves the Aramaic-Syriac language, the very tongue spoken by our Lord Jesus Christ and His apostles. In the Gospels, we see Christ speaking in Aramaic, as recorded in Mark 5:41 ("Talitha koum"), Mark 7:34 ("Ephphatha"), and Matthew 27:46 ("Eli, Eli, lama sabachthani?"), demonstrating the sacred connection between the language and the words of Christ Himself.
The Church upholds the sacred liturgy of St. James, the brother of our Lord, one of the earliest and most revered forms of Christian worship. St. James, also known as James the Just, was a pillar of the early Church (Galatians 1:19) and the first bishop of Jerusalem. The Divine Liturgy that bears his name is a living testament to the apostolic tradition handed down from the earliest followers of Christ.
The Syriac Orthodox Church preserves its liturgical heritage in the Syriac language, a dialect of Aramaic, ensuring continuity with the worship of the early Church. As St. Paul exhorts, “Stand firm and hold to the traditions which you were taught, whether by word of mouth or by letter from us”, (2 Thessalonians 2:15). Through the Liturgy of St. James, the Church faithfully upholds the unchanging Gospel message, passed down from the Apostles (Jude 1:3).
The Church of Antioch, founded in 34 AD, was the first Christian congregation where believers were called "Christians" (Acts 11:26). St. Peter the Apostle, one of the Twelve Disciples of Christ, was its first bishop, making the Patriarch of Antioch his successor in spiritual leadership. Over time, the Church of Antioch expanded across the Middle East, flourishing in Syria, Mesopotamia, Persia, Armenia, and India.
The School of Edessa and the School of Nisibis became great centers of Syriac Christian learning, contributing to early Christian theology, biblical studies, and liturgical development.
However, doctrinal disputes at the Council of Chalcedon (451 AD) led to a division between the Syriac Church and the Western (Roman Catholic) and Byzantine Churches (Eastern Orthodox). St. Cyril of Alexandria had proclaimed Miaphysis Christology at the Council of Ephesus (431 AD), affirming that Christ is "one incarnate nature of God the Word" (μία φύσις τοῦ θεοῦ λόγου σεσαρκωμένη, mia physis tou Theou Logou sesarkōmenē)—a position later upheld by St. Dioscorus of Alexandria at Chalcedon (451 AD).
At Chalcedon, however, St. Cyril’s Christology, affirmed by the Holy Spirit at the Council of Ephesus, was contradicted when the Council of Chalcedon introduced and affirmed the formula of "in two natures" (ἐν δύο φύσεσιν, en dyo physesin). This doctrine states that Christ is one person (hypostasis) with two distinct natures—divine and human, a position known as Dyophysitism. It was adopted and affirmed by Constantinople (the Eastern Orthodox Church – Byzantium) and Rome (the Roman Catholic Church), whereas Antioch and Alexandria rejected this and maintained their Christology in unison with St. Cyril’s Christology.
The Syriac Fathers, including St. Severus of Antioch, upheld that since the Holy Spirit presides over the councils, the teaching of Ephesus must remain consistent, and Chalcedon’s rejection of St. Cyril’s Christology was an unacceptable break in this continuity.
As a result, the Coptic Orthodox Church of Alexandria, the Church of St. Cyril and his protégé St. Dioscorus, rejected Chalcedon. Alongside them, the Church of Antioch, led by St. Severus of Antioch and the Syriac Fathers, remained steadfast in this same faith, opposing the council’s definitions. Thus, this unity of Antioch and Alexandria formed the Oriental Orthodox Church which includes, the Coptic, Syriac, Armenian, Ethiopian & Eritrean Churches.
The Syriac Orthodox Church remained steadfast in its adherence to Miaphysite Christology, affirming that Jesus Christ is fully divine and fully human in one united, indivisible nature—"one incarnate nature of God the Word" (μία φύσις τοῦ θεοῦ λόγου σεσαρκωμένη, mia physis tou Theou Logou sesarkōmenē)—as taught by St. Cyril of Alexandria, with His divinity and humanity united without mixture, confusion, separation, or division. Despite challenges and persecution by Rome and Constantinople (Chalcedonian Churches), the Syriac Orthodox Church (a part of the Non-Chalcedonian family of Churches - a.k.a Oriental Orthodox) continued to thrive through the leadership of great saints like St. Severus of Antioch, St. Jacob Baradeus, and St. Philoxenus of Mabbug.
Despite facing severe persecution under various empires through centuries—including the Romans, Persians, and later the Ottomans—the Syriac Orthodox Church preserved its faith, theology, and traditions.
The arrival of Christianity in Kerala, India, is attributed to St. Thomas the Apostle, who is believed to have preached the Gospel in Malankara (modern-day Kerala, India) in 52 AD. His missionary work led to the establishment of the Nasrani (Saint Thomas Christian) community, which maintained a distinct liturgical and ecclesiastical tradition influenced by the West Syriac liturgies.
However, the ecclesiastical landscape of Kerala underwent significant changes due to two major Syrian migrations and subsequent interactions with the Syriac Orthodox Church of Antioch.
The First Syrian Migration (4th century) occurred under Knai Thoma (Thomas of Cana), who led a group of Syrian Christian families to Kerala. They played a vital role in strengthening the Saint Thomas Christian community, introducing West Syriac liturgical elements, and enhancing the economic and social standing of the local Christian population.
The Second Syrian Migration to Kerala in the 8th century, led by Mor Sabor and Mor Afroth, played a pivotal role in strengthening the West Syriac traditions among the Saint Thomas Christians and reinforcing their ties with the Syriac Orthodox Church of Antioch. Facing persecution under the Abbasid Caliphate, these bishops, along with a group of clergy, monks, and merchants, sought refuge in Malankara (Kerala, India), where they introduced West Syriac liturgical practices, trained clergy, and helped establish churches such as Kadamattom, Kallada, and Udayamperoor. Their arrival enriched the spiritual, liturgical, and theological landscape of the Malankara Church, ensuring a lasting apostolic succession and deeper ties with Antioch. With the patronage of the local Chera king, they were granted land and privileges, contributing to the growth of the Christian settlements and trade networks between Kerala and the Middle East. Their influence solidified the West Syriac Rite in Kerala, leaving a lasting legacy that continues to define the Syriac Orthodox Christian identity in India and later influenced Syriac Orthodox communities in North America, including St. Jacob’s Syriac Orthodox Church in Edmonton.
In 1653, the Coonan Cross Oath was taken by a faction of Saint Thomas Christians who opposed Portuguese colonial interference and the imposition of Latin Catholic practices. Seeking a return to their Syriac roots, they appealed to the Patriarch of Antioch for spiritual guidance. In response, Patriarch Ignatius Simon sent Mor Gregorios Abdul Jaleel, the Metropolitan of Jerusalem, to Kerala in 1665. His arrival led to the full integration of Malankara Christians into the West Syriac liturgical tradition, thereby establishing a direct and lasting ecclesiastical relationship with the Holy See of Antioch.
From that point forward, the Syriac Orthodox Church in “Malankara” (Kerala, India) has remained an integral part of the Syriac Orthodox Patriarchate of Antioch. Despite later divisions within the community, a significant portion of the Saint Thomas Christians continued to recognize the Patriarch of Antioch as their supreme spiritual head. Over the centuries, the Syriac Orthodox Church in Kerala flourished, building churches, seminaries, and theological institutions, while preserving its Syriac heritage, liturgical traditions, and apostolic faith.
This strong foundation eventually led to the migration of Syriac Orthodox faithful from Kerala to North America, particularly from the 1960s onwards, contributing to the establishment and growth of Syriac Orthodox churches in Canada, including St. Jacob’s Syriac Orthodox Church in Edmonton.
By the 17th century, Portuguese colonial rule introduced Latinization efforts, leading to divisions within the community. The Coonan Cross Oath of 1653 was a historic event where a large section of Saint Thomas Christians rejected Portuguese influence and reaffirmed spiritual leadership from the Syriac Orthodox Patriarch of Antioch. This reinvigorated the formal establishment of the Syriac Orthodox Church in Malankara (Kerala, India), under the jurisdiction of the Patriarch of Antioch.
Over the centuries, the Syriac Orthodox Church in Kerala flourished, developing a rich spiritual and liturgical heritage. It established theological seminaries, monasteries, and churches while maintaining strong connections with the Syriac Orthodox Patriarchate of Antioch.
In the early 1960s, members of the Syriac Orthodox Church from Malankara (Kerala, India) began migrating to North America, seeking better economic and educational opportunities. Many settled in the United States and Canada, forming small prayer groups that eventually grew into established parishes.
The first Syriac Orthodox congregations in North America were organized under the direct jurisdiction of the Syriac Orthodox Patriarchate. However, recognizing the need for better coordination, the Malankara Archdiocese of the Syriac Orthodox Church in North America was formally established. The Archdiocese, under the spiritual leadership of His Eminence Mor Titus Yeldho, continues to oversee Syriac Orthodox churches across the continent, ensuring they remain connected to their faith and traditions.
By the 1980s and 1990s, the Syriac Orthodox community saw tremendous growth in Canada, with parishes being established in major cities such as Toronto, Montreal, Calgary, Vancouver, and Edmonton. The churches became centers of worship, culture, and community for immigrants from Kerala.
Since 2010, the number of Syriac Orthodox parishes in Canada has expanded significantly. The faithful have actively worked to preserve their heritage, conduct liturgical services in both Syriac and Malayalam and engage in youth and community programs.
The Syriac Orthodox Church in Edmonton: The Origins of St. Jacob’s Syriac Orthodox Church
The Syriac Orthodox community in Edmonton, Alberta, began with a small group of faithful who gathered for prayers and spiritual discussions. Their deep commitment to preserving their Syriac Orthodox identity led to the formation of an organized prayer group in 2010.
The first Holy Qurbono (Holy Eucharist or Holy Qurbana) was celebrated in February 2010 by His Eminence Mor Titus Yeldho, marking the formal beginning of an Edmonton-based Syriac Orthodox congregation. This led to the establishment of St. Simon’s Church in 2011. As the community grew, another congregation, St. Mary’s Church, was established in 2012.
Realizing the need for a unified church, in 2022, under the guidance of His Eminence Mor Titus Yeldho, both congregations were merged to form St. Jacob’s Syriac Orthodox Church, Edmonton.
On October 30th 2020, vis Kalpana No. 31/21 our Archbishop HE Mor Titus Yeldho declared the unification between St. Simon’s Church and St. Mary’s Church.
This union was a significant milestone, strengthening the local Syriac Orthodox presence.
In the same year, the congregation acquired its own church building, fulfilling a long-cherished dream. Today, St. Jacob’s Syriac Orthodox Church stands as a spiritual home for immigrants, students, and families adjusting to life in Western Canada.
St. Jacob’s Syriac Orthodox Church: A Thriving Community
St. Jacob’s Syriac Orthodox Church continues to grow as a vibrant center of faith, culture, and community service. The parish actively organizes:
Liturgical Services: Holy Qurbono is conducted in Syriac, Malayalam, and English, preserving the church’s sacred traditions while making worship accessible to younger generations.
Sunday School & Youth Activities: Religious education ensures that children learn the fundamentals of the Syriac Orthodox faith, history, and traditions.
Men’s and Women’s Fellowships: Providing opportunities for spiritual growth, leadership, and charity work.
Ecumenical & Community Engagement: Participating in inter-church dialogues, charity initiatives, and cultural programs to build relationships with the broader Christian community.
Support for New Immigrants: Helping newcomers adjust to life in Edmonton, offering mentorship and assistance in settling down.
St. Jacob’s Syriac Orthodox Church in Edmonton stands as a testament to the unyielding faith and dedication of its members. As a growing parish, it continues to uphold the teachings of Christ, preserve the Syriac and Malankara heritage, and serve as a beacon of faith and unity in Western Canada.
Through worship, fellowship, and service, the community remains steadfast in its mission to share Christ’s love, ensuring that the legacy of the Syriac Orthodox faith continues for future generations.
The roots of our parish trace back to the faithful in Edmonton who longed for a Malankara Jacobite Syriac Orthodox community where they could worship in their ancestral faith and traditions. Responding to this collective aspiration, a group of devoted believers began meeting in prayer and fellowship during the winter of 2009. With the blessing and guidance of His Eminence Mor Titus Yeldho, Archbishop and Patriarchal Vicar of the Malankara Archdiocese of the Syriac Orthodox Church in North America, the first steps toward establishing a parish were taken.
A significant milestone was reached on February 13, 2010, when His Eminence Mor Titus Yeldho celebrated the first-ever Malankara Jacobite Holy Qurbana in Western Canada at St. Philip Antiochian Orthodox Church, Edmonton. This historic occasion marked the beginning of an enduring spiritual journey for the Syriac Orthodox faithful in the region.
Following this blessed event, under the continued guidance of His Eminence, the community formally organized as St. Simon’s Syriac Orthodox Church, through the Kalpana No. 38/10 issued on April 25, 2010. Regular Holy Qurbana services commenced soon after, and the congregation continued to grow in unity and faith.
In October 2012, by the order of the late Patriarch His Holiness Moran Mor Ignatius Zakka I Iwas, St. Mary’s Jacobite Syriac Orthodox Church was formed as a Patriarchal Church in Edmonton. A year later, in September 2013, it became an affiliated parish of the Malankara Archdiocese of the Syriac Orthodox Church in North America.
On October 30, 2020, through Kalpana No. 31/21, His Eminence Mor Titus Yeldho declared the unification of St. Simon’s and St. Mary’s Churches, marking a new era of growth and harmony. The unified parish was officially named St. Jacob’s Syriac Orthodox Church, Edmonton, on April 24, 2021.
Our parish is dedicated to St. Jacob Baradaeus, the 6th-century Metropolitan of Edessa and a revered upholder of the Orthodox Faith. The unified congregation continued worship at various locations in the city, including St. Herman’s Orthodox Church, All Saints Orthodox Church, and St. Faith’s Anglican Church.
Through the unceasing prayers and faith of the community, the Lord graciously blessed us with a permanent place of worship. On July 28, 2022, the parish received the key to its own church building at 9510 101 Avenue NW, Edmonton. The church was solemnly consecrated on September 25, 2022, by His Eminence Mor Titus Yeldho, in a moment of profound joy and thanksgiving.
Today, St. Jacob’s Syriac Orthodox Church, Edmonton, stands as a vibrant spiritual home for the faithful — rooted in the ancient Syriac Orthodox tradition, united in love and faith, and ever committed to serving God and the community.