Conversation with Weam Namou on Chaldean Christianity

Scott Douglas Jacobsen
In-Sight Publishing, Fort Langley, British Columbia, Canada

Correspondence: Scott Douglas Jacobsen (Email: scott.jacobsen2025@gmail.com)

Received: May 15, 2025
Accepted: N/A
Published: July 1, 2025

Abstract

This article presents a comprehensive exploration of Chaldean Christian theology through the lens of scholar and cultural leader Weam Namou. Rooted in Aramaic linguistic heritage and shaped by centuries of socio-political upheaval, the Chaldean tradition embodies a unique synthesis of Eastern Christianity, historical resilience, and cultural preservation. Namou examines the doctrinal evolution of Christianity from its Semitic origins, the role of major ecclesiastical councils, and the theological challenges facing Chaldeans in diaspora. She highlights the enduring significance of Aramaic as both a sacred language and identity marker, the influence of scholars like Beaulieu and Khan, and the urgent need for inclusion of Chaldean voices in interreligious and academic discourse. Addressing historical erasure, cultural marginalization, and modern genocide denial, Namou calls for institutional accountability and theological solidarity in promoting the dignity and survival of Chaldean Christianity.

Keywords: Aramaic linguistic preservation, Assyrian-Chaldean identity conflict, Chaldean Catholic Church, Christian genocide denial, Chaldean diaspora resilience, Chaldean theological heritage, Ecclesiastical council influence, Interreligious academic inclusion, Iraqi Christian persecution, Nestorian schism history, Socio-political theology in Mesopotamia, Vatican II Eastern dialogue

Introduction

The Chaldean Christian tradition stands among the oldest living expressions of Christianity, tracing its roots to the first century AD when Aramaic-speaking communities embraced the teachings of Jesus. Emerging in ancient Mesopotamia, the Chaldean Church preserved a unique theological lineage shaped by its Semitic linguistic foundation, early doctrinal debates, and successive waves of political and cultural upheaval.

As a modern voice from this ancient tradition, Weam Namou brings forward an insider’s perspective shaped by her work as a scholar, author, filmmaker, and Executive Director of the Chaldean Cultural Center. Her reflections offer a nuanced account of how Christianity developed from its Aramaic origins and how ecclesiastical decisions—from the Councils of Nicaea and Chalcedon to Vatican II—have impacted both Eastern and Western Christian thought. The theological journey of the Chaldean people is not solely academic but existential, entwined with displacement, persecution, and a profound commitment to preserving identity through language, liturgy, and intergenerational resilience.

In this interview, Namou addresses contemporary issues such as genocide denial, the marginalization of Eastern Christian voices in academic and ecumenical spaces, and the vital role of Aramaic as a theological and cultural vessel. She critiques the erasure of Chaldean narratives in Western institutions while calling for authentic interreligious dialogue that includes marginalized communities. This exploration of Chaldean Christian theology not only contextualizes a deeply rooted faith tradition but also affirms the enduring relevance of its spiritual, historical, and intellectual contributions to global Christianity.

Main Text (Interview)

Interviewer: Scott Douglas Jacobsen

Interviewee: Weam Namou

Section 1: Doctrinal Evolution and Aramaic

Scott Douglas Jacobsen: As a Chaldean scholar deeply rooted in one of the world’s oldest Christian communities, what has been the doctrinal evolution of Christianity from the Aramaic origins? 

Weam Namou: Christianity, deeply rooted in Semitic traditions, began with Jesus and his early followers speaking Aramaic. This linguistic foundation profoundly shaped the early liturgical and doctrinal expressions of the faith. The Aramaic-speaking Church, particularly in regions like Mesopotamia, preserved unique theological nuances that emphasized the union of Christ’s humanity and divinity. These early theological frameworks, rooted in the cultural and linguistic context of Aramaic, significantly informed the broader development of Christian doctrine as the religion spread.

Prophet Daniel, a key figure in the Old Testament, wrote part of the Bible in Aramaic, then commonly referred to as Chaldean. Later, St. Jerome (347–420 AD) studied Chaldean, alongside Hebrew and Greek, in order to create the Latin Vulgate, the first comprehensive Latin translation of the Bible (Il Libro D’Oro). This illustrates how essential Aramaic was in the early transmission and preservation of biblical texts.

As Christianity expanded into Greek and Latin-speaking territories, theological expressions evolved to reflect the linguistic and cultural contexts of those regions. However, the Aramaic origins remained integral, as the language was the medium through which Jesus’ teachings were first articulated and preserved. According to Yasmeen Hanoosh, “Aramaic, which was commonly conflated with Hebrew or referred to as ‘Chaldean’ until the eighteenth century, emerged decisively as ‘the language of Jesus’ at the time when the new chronology of history was taking shape” (The Chaldeans, 2019, p. 54). This recognition of Aramaic as the language of Jesus underscores its centrality in the early theological and liturgical traditions of Christianity.

The doctrinal evolution of Christianity, from its Aramaic roots to its expansion into Greek and Latin-speaking regions, reflects a dynamic interplay between linguistic heritage and cultural adaptation. While theological expressions adapted to the new territories, the Semitic origins—anchored in Aramaic—continued to influence and inform the faith’s core doctrines, ensuring a connection to its earliest teachings and traditions.

Section 2: Ecclesiastical Decisions

Jacobsen: How have ecclesiastical decisions – Nicaea, Chalcedon, or Vatican II – shaped the theological landscape across Eastern and Western traditions? Influence of Ecclesiastical Decisions (Nicaea, Chalcedon, Vatican II)? 

Namou: Councils like Nicaea (325) and Chalcedon (451) addressed Christological debates, such as the nature of Christ’s divinity and humanity, which deeply impacted Eastern and Western traditions. For Chaldeans, these councils were pivotal in shaping theological boundaries but also led to divisions, such as the Nestorian controversy. Vatican II (1962-65), with its focus on ecumenism and modernity, opened doors for dialogue between Eastern and Western traditions, fostering a renewed appreciation for the unique contributions of Eastern churches like the Chaldean Church.

In addition to these historic councils, external forces such as Western orientalism and missionary activity in the 19th and 20th centuries played a significant role in shaping divisions within Eastern Christian traditions. Austen Henry Layard and William Ainger Wigram wrote extensively about how the Church of England helped shape the new Assyrian identity for the Nestorian Chaldeans, framing them as direct descendants of the ancient Assyrians of Mesopotamia. This identity was claimed by modern Assyrians mostly in the 20th century, driven by Western efforts to “restore” a perceived historical continuity and exacerbated by religious schisms between the Church of the East and the Chaldean Catholic Church. These interventions not only redefined cultural and theological identities but also deepened divisions between groups who embraced the Assyrian designation and those who maintained their Chaldean identity.

Jacobsen: In the Chaldean experience, how have socio-political pressures influenced theological reflection within the community? 

Namou: The Chaldean community, shaped by centuries of socio-political challenges—ranging from Persian rule to Islamic dominance—has developed a theology deeply intertwined with survival and resilience. These pressures have often emphasized themes of martyrdom, hope, and steadfastness in faith. The community’s theological reflection has also been influenced by efforts to preserve identity amidst persecution and diaspora.

Jacobsen: How does contemporary Christian thought negotiate with modern ethical paradigms? 

Namou: Contemporary Christian thought seeks to balance timeless theological principles with modern ethical challenges, such as human rights, gender equality, and technological advancements. For Chaldeans, this negotiation involves integrating ancient traditions with the realities of diaspora life, ensuring that faith remains relevant while honoring historical roots.

Jacobsen: How does Aramaic play an important role as a theological vessel and a cultural identity marker? Something to preserve the origin of the narratives of Christ. 

Namou: Aramaic, the language of Christ, serves as both a theological vessel and a cultural identity marker for Chaldeans. It connects the community to the origins of Christianity and preserves the narratives of Christ in their original linguistic context. Efforts to maintain Aramaic in liturgy and scholarship are vital to safeguarding this heritage for future generations.

However, preserving Aramaic faces significant challenges, particularly as each generation grows further removed from the linguistic traditions of their ancestors. Many Chaldean children are raised in diaspora communities where the dominant languages—such as English or Arabic—often take precedence, leading to a decline in fluency in Aramaic. This raises fears that the language, and the rich cultural and theological heritage it embodies, may face extinction. To address this, the Chaldean community has collaborated with churches and institutions, including universities such as Oakland University, to create programs and initiatives aimed at teaching and preserving Aramaic. These efforts include language classes, cultural workshops, and integration of Aramaic into liturgical practices, ensuring that this vital link to Chaldean identity and the Christian faith endures.

Section 3: Interfaith Dialogue

Jacobsen: How can Christian scholarship foster authentic interreligious dialogue? 

Namou: Authentic interreligious dialogue requires humility, mutual respect, and a deep understanding of one’s own faith. Christian scholarship, particularly within the Chaldean tradition, can contribute by highlighting shared values, such as compassion and justice, while celebrating theological and cultural distinctiveness. However, for this dialogue to be truly authentic, it is essential that marginalized communities, like the Chaldeans, are invited to the table rather than having others speak on their behalf or erase their identity.

For instance, a recent exhibit at Harvard’s Center for Middle Eastern Studies (CMES), titled Assyrians from Persia (Iran) to the United States, 1887–1923: Assyrian Education, American Missionaries, and the Search for a Home, presents a historical narrative about Aramaic-speaking groups from the Lake Urmia region. While the exhibit intends to document this community’s life and struggles, it has raised concerns within the Chaldean community due to the exclusion of Chaldean voices and our distinct identity. As the Executive Director of the Chaldean Cultural Center, I reached out to the director at Harvard University to express our concerns. Many members of the Chaldean community have contacted me about this misinformation, which undermines decades of work we’ve done here in Michigan to educate others about our unique heritage and the atrocities we’ve faced, including the most recent genocide by ISIS.

In my role as a cultural leader, author, and filmmaker who has written about the Iraqi-Chaldean-American experience for over 20 years, I’ve advocated tirelessly to bring awareness to the struggles and resilience of our people. For authentic interreligious dialogue to flourish, academic institutions and others must engage directly with communities like ours, recognizing our unique contributions to Christianity and humanity, rather than perpetuating narratives that erase or conflate our identity. Collaboration is key—whether through partnerships with cultural centers, inclusion in academic discussions, or correcting misinformation in public exhibits. Without this commitment to inclusion, dialogue risks becoming superficial, failing to address the real needs and histories of the people it hopes to represent.

Section 4: Collaborations

Jacobsen: How have collaborations with Paul-Alain Beaulieu and Geoffrey Khan informed understanding of Christian theology? 

Namou: Scholars like Beaulieu (expert in Mesopotamian history) and Khan (specialist in Aramaic linguistics) provide invaluable insights into the historical, linguistic, and cultural contexts of the Chaldean tradition. Their work helps bridge ancient Near Eastern studies with Christian theological discourse, enriching understanding of the Chaldean heritage. 

However, Paul-Alain Beaulieu’s research focuses primarily on the ancient Chaldeans and does not extend to the first-century AD Chaldeans, who converted to Christianity through St. Thomas during his journey through Mesopotamia to India. Similarly, Geoffrey Khan is less familiar with modern Chaldeans. This gap in focus is partly due to the British reclassification of “Chaldean” to “Assyrian” in the late 1800s, which led academia to group all ancient Christian communities under a single title.  

Section 5: Contemporary Christian Thought

Jacobsen: What responsibilities do contemporary Christian theologians and historians hold in promoting the Chaldeans? 

Namou: The Nineveh Plains, once exclusively inhabited by Chaldean Christians, have been decimated by decades of ethnic cleansing, systemic persecution, and engineered demographic changes. They were the third largest population in Iraq after Arabs and Kurds. However, over the years, ancestral lands have been seized at alarming rates by various groups, leaving the remaining Christian communities vulnerable to intimidation, illegal takeovers, and displacement. This orchestrated erosion of Chaldean presence not only threatens their survival but also diminishes their rich cultural and spiritual heritage.

On August 3, 2023, I and other members of the Chaldean Cultural Center attended a hybrid talk at University College London by Dr. Salah al Jabari, Director of the UNESCO Chair for Genocide Prevention Studies in the Islamic World. His presentation focused solely on the Shia genocide, with minimal reference to the Yezidis of Iraq and no mention of Christians. At the end of his hour-long lecture, I asked why the persecution of Christians was omitted. His response was shocking: he claimed that the Christian genocide was “less important” and followed with vague justifications involving displacement and diaspora, none of which held any merit.

This blatant dismissal of Christian suffering highlights a troubling bias. Christians have endured one of the longest and most brutal histories of persecution in the Islamic World, yet someone in such a prominent position as Dr. al Jabari seems comfortable erasing their plight, even when speaking in a Western academic institution. This incident prompted me to contact UNESCO in France and UNESCO Genocide Prevention in New York to express my concern about Dr. al Jabari’s role, but I have yet to receive a response.

Historians, theologians, and advocates bear a responsibility to ensure that the Chaldean narrative is not only preserved but also amplified. The history, language, and traditions of the Chaldean people must be safeguarded and recognized within global academic and religious discourse. Advocacy must extend to addressing injustices like those exemplified in this talk, while fostering ecumenical and interfaith dialogue to build solidarity.

How can institutions like UNESCO, tasked with preventing genocide and preserving heritage, allow such marginalization of Christian suffering? Greater awareness and action are urgently needed to confront this erasure, hold those in positions of influence accountable, and ensure that the voices of persecuted Christians are neither ignored nor forgotten.

Amid these challenges, there is hope. Cardinal Louis Raphaël Sako, Patriarch of Babylon of the Chaldeans, recently shared a poignant moment during the papal conclave. Sitting next to Cardinal Robert Prevost during the vote in the Sistine Chapel, he appealed for him to speak out on behalf of persecuted Christians in the Middle East. This marks a significant step toward recognition and advocacy at the highest levels of the Catholic Church. The leadership of Pope Leo offers a glimmer of hope that the plight of Chaldeans and other persecuted Christians will not only be acknowledged but also met with meaningful action. It is through such efforts, both from within the Church and from global institutions, that the dignity and survival of the Chaldean community can be preserved.

Jacobsen: Thank you for the opportunity and your time, Weam.

Discussion

Weam Namou’s interview offers a compelling and historically grounded account of Chaldean Christian theology, drawing attention to the community’s distinct identity, enduring struggles, and resilient faith. At the heart of the discussion lies the significance of Aramaic—the language of Christ—not merely as a liturgical relic but as a living testament to cultural continuity and theological authenticity. Namou underscores how linguistic preservation is inseparable from the survival of the Chaldean heritage, especially in diaspora contexts where dominant languages threaten to displace ancestral ones.

Her reflections on the influence of major ecclesiastical decisions—such as Nicaea, Chalcedon, and Vatican II—situate the Chaldean tradition within broader Christian debates while highlighting the theological consequences of exclusion and reclassification. She reveals how Western interventions, particularly during the colonial and missionary periods, fractured community identities by reshaping Chaldean self-understanding under the imposed Assyrian designation. This reframing, often driven by geopolitical and ecclesial interests, continues to complicate the community’s representation in both religious and academic contexts.

Socio-political challenges, from early Islamic rule to the modern-day genocide of Christians in Iraq, inform a theological tradition grounded in martyrdom, justice, and resilience. Namou’s commentary on recent events—such as the marginalization of Chaldeans in scholarly presentations and the silence of genocide prevention institutions—raises urgent ethical questions about representation, recognition, and institutional responsibility. Her calls for inclusion, partnership, and accuracy serve as a broader critique of how minority Christian communities are often erased from global narratives despite their ancient roots and ongoing suffering.

By linking the work of contemporary scholars like Beaulieu and Khan with the lived experience of modern Chaldeans, Namou bridges academic inquiry and community advocacy. She presents a model for how Christian theology can remain rooted in historical truth while evolving to meet the ethical and pastoral needs of persecuted and displaced peoples. Ultimately, the conversation reveals a theology that is not static but dynamic—shaped by suffering, memory, and hope, and animated by a fierce commitment to truth, cultural survival, and spiritual integrity.

Methods

The interview was scheduled and recorded—with explicit consent—for transcription, review, and curation. This process complied with applicable data protection laws, including the California Consumer Privacy Act (CCPA), Canada’s Personal Information Protection and Electronic Documents Act (PIPEDA), and Europe’s General Data Protection Regulation (GDPR), i.e., recordings were stored securely, retained only as needed, and deleted upon request, as well in accordance with Federal Trade Commission (FTC) and Advertising Standards Canada guidelines.

Data Availability

No datasets were generated or analyzed during the current article. All interview content remains the intellectual property of the interviewer and interviewee.

References

(No external academic sources were cited for this interview.)

Journal & Article Details

• Publisher: In-Sight Publishing
• Publisher Founding: March 1, 2014
• Web Domain: http://www.in-sightpublishing.com
• Location: Fort Langley, Township of Langley, British Columbia, Canada
• Journal: In-Sight: Interviews
• Journal Founding: August 2, 2012
• Frequency: Four Times Per Year
• Review Status: Non-Peer-Reviewed
• Access: Electronic/Digital & Open Access
• Fees: None (Free)
• Volume Numbering: 13
• Issue Numbering: 2
• Section: A
• Theme Type: Discipline
• Theme Premise: Theology
• Theme Part: 1
• Formal Sub-Theme: None.
• Individual Publication Date: July 1, 2025
• Issue Publication Date: October 1, 2025
• Author(s): Scott Douglas Jacobsen
• Word Count: 1,907
• Image Credits: Photo by Vladimir Sayapin on Unsplash
• ISSN (International Standard Serial Number): 2369-6885

Acknowledgements

The author acknowledges Weam Namou for his time, expertise, and valuable contributions. His thoughtful insights and detailed explanations have greatly enhanced the quality and depth of this work, providing a solid foundation for the discussion presented herein.

Author Contributions

S.D.J. conceived the subject matter, conducted the interview, transcribed and edited the conversation, and prepared the manuscript.

Competing Interests

The author declares no competing interests.

License & Copyright

In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License.
© Scott Douglas Jacobsen and In-Sight Publishing 2012–Present.

Unauthorized use or duplication of material without express permission from Scott Douglas Jacobsen is strictly prohibited. Excerpts and links must use full credit to Scott Douglas Jacobsen and In-Sight Publishing with direction to the original content.

Supplementary Information

Below are various citation formats for Conversation with Weam Namou on Chaldean Christianity.

American Medical Association (AMA 11th Edition)
Jacobsen S. Conversation with Weam Namou on Chaldean Christianity. July 2025;13(3). http://www.in-sightpublishing.com/namou-chaldean-christianity

American Psychological Association (APA 7th Edition)
Jacobsen, S. (2025, July 1). Conversation with Weam Namou on Chaldean Christianity. In-Sight Publishing. 13(3).

Brazilian National Standards (ABNT)
JACOBSEN, S. Conversation with Weam Namou on Chaldean Christianity. In-Sight: Interviews, Fort Langley, v. 13, n. 3, 2025.

Chicago/Turabian, Author-Date (17th Edition)
Jacobsen, Scott. 2025. “Conversation with Weam Namou on Chaldean Christianity.” In-Sight: Interviews 13 (3). http://www.in-sightpublishing.com/namou-chaldean-christianity.

Chicago/Turabian, Notes & Bibliography (17th Edition)
Jacobsen, S. “Conversation with Weam Namou on Chaldean Christianity.” In-Sight: Interviews 13, no. 2 (July 2025). http://www.in-sightpublishing.com/namou-chaldean-christianity.

Harvard
Jacobsen, S. (2025) ‘Conversation with Weam Namou on Chaldean Christianity’, In-Sight: Interviews, 13(3). http://www.in-sightpublishing.com/namou-chaldean-christianity.

Harvard (Australian)
Jacobsen, S 2025, ‘Conversation with Weam Namou on Chaldean Christianity’, In-Sight: Interviews, vol. 13, no. 3, http://www.in-sightpublishing.com/namou-chaldean-christianity.

Modern Language Association (MLA, 9th Edition)
Jacobsen, Scott. “Conversation with Weam Namou on Chaldean Christianity.” In-Sight: Interviews, vol. 13, no. 3, 2025, http://www.in-sightpublishing.com/namou-chaldean-christianity.

Vancouver/ICMJE
Jacobsen S. Conversation with Weam Namou on Chaldean Christianity [Internet]. 2025 Jul;13(3). Available from: http://www.in-sightpublishing.com/namou-chaldean-christianity

Note on Formatting

This document follows an adapted Nature research-article format tailored for an interview. Traditional sections such as Methods, Results, and Discussion are replaced with clearly defined parts: Abstract, Keywords, Introduction, Main Text (Interview), and a concluding Discussion, along with supplementary sections detailing Data Availability, References, and Author Contributions. This structure maintains scholarly rigor while effectively accommodating narrative content.