The Syriac Orthodox Church claims its leader, the Patriarch of Antioch, is a successor to St. Peter. St. Peter, the first bishop of Antioch, ministered to early Christians in the city. Antioch was a significant city for Christians in the early decades after Jesus's death. The Church in Antioch was united with Rome until a schism occurred in the 5th century. The Patriarch of Antioch is currently located in Lebanon.
16 days ago
Pope Leo XIV's itinerary in Turkey includes a visit to a Syriac Orthodox Church in Istanbul this weekend.1
He plans to meet with leaders of local churches and Christian communities, highlighting ecumenical ties.1
The Syriac Orthodox Church traces its origins to Antioch, known as the "Rome of the East" in the Roman Empire.1
This ancient city served as a vital hub, favored by emperors and central to early Christian development.1
After St. Stephen's martyrdom, many Jewish Christians fled Jerusalem to Antioch, making it a key center for the faith.1
St. Peter, the "prince of the apostles," began his episcopal ministry in Antioch before Rome.1
He is recognized as the first bishop of Antioch, ministering to early Christians there.1
St. Evodius succeeded Peter, followed by St. Ignatius of Antioch as the third bishop.1
The head of the Syriac Orthodox Church holds the title of Patriarch of Antioch and claims direct succession from St. Peter.1
This lineage underscores the church's apostolic foundation, paralleling the Catholic Church's Roman claim.1
The tradition emphasizes continuity from Peter's foundational role in the East.1
The Church of Antioch remained united with Rome until the 5th-century Council of Chalcedon.1
The council led to a schism over Christological differences, resulting in the Syriac Orthodox Church being labeled "Monophysite" or "Jacobite."1
This term arose from perceived heretical views on Christ's nature, though the church maintains its orthodox self-understanding.1
The Syriac Orthodox Church preserves much of its ancient liturgy from the Antiochene tradition.1
Today, the Patriarch of Antioch resides in Lebanon, continuing the church's leadership amid historical dispersions.1
This visit by Pope Leo XIV revives awareness of shared apostolic heritage despite centuries of separation.1
Syriac Orthodox claim Peter’s succession reflects early Antiochian apostolic continuity
The Syriac Orthodox Church's assertion of Petrine succession via the ancient Patriarchate of Antioch highlights a profound element of early Christian history: the foundational role of St. Peter in establishing the Church in Antioch, one of the earliest Christian communities. This claim reflects the continuity of apostolic ministry in the East, where Antioch served as a pivotal see before and alongside Rome. From a Catholic perspective, while the full exercise of Petrine primacy resides uniquely in the Bishop of Rome, the Catholic Church acknowledges Antioch's legitimate apostolic origins and the shared interpretation of Petrine texts in Syriac tradition. This recognition fosters ecumenical dialogue, emphasizing unity in diversity amid historical schisms. Drawing on Catholic sources, this analysis explores the historical foundations, the development of the Syriac Orthodox claim, and the Catholic Church's nuanced understanding of succession.
St. Peter, as the "Rock" upon which Christ built His Church (Matthew 16:18), played a central role in the evangelization of Antioch, a city in modern-day Syria that became a cradle of Christianity. Early Church tradition, preserved in Catholic writings, attests that Peter labored extensively in Antioch, founding its Christian community and serving as its first bishop before journeying to Rome. This establishes Antioch as a key locus of Petrine activity, reflecting the apostolic continuity the Syriac Orthodox Church invokes.
Catholic sources affirm that Peter "founded the Church of Antioch" and resided there for a significant period, possibly toward the end of his life in the region. He appointed Evodius as the first bishop after himself, marking the beginning of an unbroken episcopal line in Antioch. This succession is corroborated by early historians like Eusebius, who notes Evodius's establishment during the time of Trajan, synchronizing it with the broader apostolic era. The Council of Nicaea (325) further recognized Antioch's primacy over regional metropolitan churches, underscoring its foundational status built "upon the foundation of the Apostles Peter and Paul."
In this context, the Syriac Orthodox claim aligns with the early Antiochian tradition of apostolic continuity. The Church in Antioch flourished rapidly, producing theologians, missionaries, and martyrs who spread the faith to Mesopotamia, India, and beyond. Peter's presence there symbolizes the universal ministry entrusted to him, as successors in Antioch—much like those in Rome—embody his role in fostering unity among the apostles and the faithful.
The Syriac Orthodox Church traces its origins to the ancient Patriarchate of Antioch but diverges from the Catholic and Chalcedonian traditions following the Council of Chalcedon in 451. This council affirmed the two natures of Christ (divine and human) in one person, but the anti-Chalcedonian party, emphasizing the miaphysite Christology (one united nature), rejected it, leading to a schism within the Antiochian patriarchate.
From this group emerged a parallel anti-Chalcedonian hierarchy, including what is now the Syriac Orthodox Church of Antioch (SOCA). Byzantine emperors generally supported Chalcedon, outlawing the opposition, yet figures like Emperor Anastasius I (r. 491–518) elevated anti-Chalcedonian leaders, such as Severus of Antioch, to the patriarchal see. After Severus's deposition, his followers maintained an independent line of patriarchs, refusing Chalcedonian appointees and creating a "double hierarchy" that persists today. The SOCA's patriarchal see has shifted over centuries—from monasteries in Turkey to Homs and finally Damascus since 1959—and it maintains a strong monastic tradition with presence in the diaspora, including India via the Malankara Jacobite Syriac Orthodox Church.
This historical split does not negate the SOCA's claim to apostolic continuity through Antioch; rather, it represents a divergence in doctrinal interpretation while preserving the see's Petrine roots. Catholic sources note that the unity of the "illustrious Patriarchate of Antioch was lost through the centuries," yet express hope for reconciliation among its branches. The Syriac Orthodox emphasis on the Patriarch of Antioch as Peter's successor thus reflects this early continuity, albeit within a non-Chalcedonian framework.
Catholic teaching firmly upholds the unique Petrine succession in the See of Rome, where Peter established his final bishopric and martyrdom, ensuring doctrinal unity across the universal Church. Early patristic witnesses, such as Ignatius of Antioch, describe Rome as presiding in charity, and Irenaeus emphasizes that "with this Church [of Rome], because of its more powerful principality, every Church must agree." No other see claims an unbroken chain from Peter comparable to Rome's, and historical evidence—from Clement of Rome's letter (c. 96) to Caius (c. 150)—confirms Peter's presence, preaching, and tomb in Rome. Even non-Greek-speaking Eastern churches, including Syriac traditions, universally accepted this Roman Petrine legacy without dissent.
However, Catholic doctrine does not diminish Antioch's apostolic significance. Peter founded churches in both Antioch and Rome, making their bishops regarded as his successors in a shared patristic reading of Petrine texts (e.g., Matthew 16:18; John 21:15-17). A 2002 joint statement from the dialogue commission between the Catholic Church and the Malankara Syrian Orthodox Church articulates this harmony: "According to Scripture and Tradition Jesus entrusted Peter with a special ministry... Peter and his successors are endowed with the ministry of unity on the universal level. In the Catholic Church this ministry is exercised by the Bishop of Rome and in the Syrian Orthodox Church by the Patriarch of Antioch." Here, the Syriac view positions the Antiochian patriarch as a "visible symbol of unity" for their Church, consonant with Latin understanding yet distinct in exercise.
Popes have repeatedly honored this heritage. John Paul II, addressing Syrian patriarchs, venerated Antioch's "wealth of faith" and noted that "it was from Antioch that blessed Peter came to Rome," recognizing its "special place of honour" due to fidelity to the apostolic heritage. Similarly, Benedict XVI granted ecclesiastical communion to Syrian Catholic patriarchs, affirming Antioch's enduring role. These gestures underscore that while Rome holds universal primacy, Antioch's succession embodies a legitimate aspect of Petrine's foundational ministry.
The Syriac Orthodox claim invites ecumenical reflection on how divergent successions can converge in Christ's one Church. Catholic sources highlight ongoing dialogues that bridge the Chalcedonian schism, focusing on shared Christology and Petrine ministry. The 2002 joint statement exemplifies this, promoting mutual recognition without compromising doctrinal integrity. John Paul II lamented the "lost unity" of Antioch's patriarchates but urged them to "find the path that will lead to full communion," praising the Syrian Churches' missionary zeal and theological contributions.
In contemporary life, this continuity reminds Catholics of the Eastern Churches' vital role in preserving ancient liturgies and traditions amid persecution. The SOCA's resilience in the Middle East, despite diaspora challenges, mirrors the early Church's fidelity. For the faithful, it calls for prayerful solidarity, as popes have invoked Our Lady of Deliverance for Syrian Churches.
The Syriac Orthodox Church's claim to Peter's succession through Antioch authentically reflects early apostolic continuity, rooted in Peter's evangelization and the see's primacy in the patristic era. Catholic teaching affirms this shared heritage while maintaining Rome's unique Petrine primacy for universal unity. Through historical foundations, post-schism developments, and ecumenical dialogues, both traditions honor Peter's legacy, pointing toward reconciliation. As Pope John Paul II envisioned, may the ancient sees of Antioch and Rome rediscover full communion, enriching the entire Church.