Roots of Chrisitanity in Lebanon - Youhanna Maroun, First Maronite Patriarch of Antioch 685 A.D.
Nishee
685 AD
In 685 the Patriarch of Antioch Theophanus died. The Chalcedonian branch of the
Antioch Church elected Youhanna (John) Maroun, one of the monks of St Maron's
Monastery (Beit Maroun), Patriarch of Antioch. The Chalcedonians did not
consult with the Byzantine Court because of its former abuses of authority in
nominating Patriarchs who, because of Persian and Arab invasions into the
region, could never reside in Antioch.
Thus Youhanna Maroun, Bishop of Batroun and Mount Lebanon in 676, became the
First Maronite Patriarch of Antioch and the sixty-third Patriarch of Antioch in
direct succession of St Peter the Apostle of Christ and the First Pope.With
Patriarch Youhanna Maroun, the Chalcedonian Church began a new era in its
ancient history.
The Byzantine Emperor considered this election a violation of his authority. He
sent an army to capture Patriarch Youhanna Maroun and to put an end to the
separatist movement. The army pillaged St Maron's Monastery (Beit Maroun) and
killed 500 Maronite monks.
Youhanna Maroun managed to escape to the castle in Smar Jbeil in Lebanon where
he was staying. In his diocese in Batroun, Patriarch Youhanna Maroun prepared
to resist the Byzantine Emperor's army.
According to Maronite chronicles, the Patriarch's nephew Abraham, sent his
uncle 12,000 men strong from northwestern Syria. They joined with the native
Lebanese Maronites and what was left of the Marada army under the leadership of
Prince Massoud (Daou, P.B. - op. cit. p 368)
The two opposing armies met in 694 A.D. and the Byzantines were defeated by the
Maronite forces. Their leader Maurikios and Markinios were killed and buried in
Amioun and Shoueiti-Akkar respectively (Douaihi, P at. E., Al-Sharh
al-Mouktasser ed. Fahd, Jounieh 1973 p 68-72).
Youhanna Maroun transfered his Patriarchal Seat to Kfarhai, Lebanon where he
had a monastery built to house St Maron's skull. Later on, Maronite Christian
Patriarchs stayed either in Kfarhai or in St Maron's Monastery (Beit Maroun) in
northewestern Syria.
The Maronite Christians' independence from the Byzantines led the Arab Umayyads
to change their attitude to the Maronites as the Arab Umayyads were in conflict
with the Byzantines.
In his ' History of Damascus ', Ibn Asaker mentions that several Arab Muslim
Caliphs lived and died in Maronite monasteries as they were fond of the
Maronite monks' high level of learning and education.
Abdul Malek Bin Marwan used to spend his spring times in a Maronite monastery
called St Maron's moastery near Damascus. Omar Bin Abdulaziz used to stay in
St Simon's Maronite monastery near Aleppo, Syria and is buried there. In
addition, weddings of some Umayyad princes were held in St Maron's Monastery
(Daou, P.B. - op. cit. p 265 -272).
The relations between the Maronite Christians and the Byzantines improved
during the reign of Tiberius. As a result, the Maronites, led by Simon ' The
Prince of the Lebanese Mountain' , joined the Byzantines and together defeated
the Arabs forces in 669 (Daou, P.B. - op. cit. p 370).
In 702, following the death of the Antiochene Patriarch in Constantinople, the
Byzantine Emperor was not keen on appointing another Patriarch. Youhanna Maroun
thus became the Patriarch of All of Antioch. Patriarch Youhanna died in 707 and
was buried in Kfarhai, Lebanon. The Maronite Church celebrates his feast day on
March 2nd each year.
In 742 the Antioch Church was divided into two distinct Churches : the Antioch
Chalcedonian Syriac Maronite Church and the Antioch Chalcedonian Royal
Byzantine Church. This division helped lead to the eventual 1054 A.D. sucession
of the Byzantine Church from Rome. Despite this 1054 A.D.sucession from Rome
the Maronite Church remained faithful to the Petrine Office and the Church of
Rome.
In 938 A.D. following the destruction of St Maron's Monastery near the Orontes
river by the Arab Sultan and the renewed agression of the Arab forces against
the Maronites, the Maronite Patriarch went and lived in Lebanon and managed the
affairs of the Maronites in Lebanon, northern Syria and Cyprus.
It is also worth mentioning that none of the Maronite Patriarch's were able to
occupy the Patriarchical Seat in Antioch. St Maron's Monastery on the Orontes
river was their Seat right before they finally moved to Yanouh, Lebanon in 938
A.D. Today all that remains of the Younouh, Lebanon Seat are the ruins of the
Patriarch's residence their amid the majestic mountains of Lebanon.
Next - Troubling Centuries and Lebanon the Refuge.......
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After the fall of the Islamic Umayyads and the rise of the Islamic Abassids in
750 A.D. and continuing into the time of the Crusades, Lebanon and the East in
general suffered from instability and turmoil.
The neighboring states of the Byzantines, Seljuk Turks and Fatamids fought over
this land and exchanged control over it several times (Boulos, J. - History of
Lebanon, Beirut 1972, p 273)
During this period the Maronites remained in the relative safety and protection
of Lebanon the Mountain and managed to maintain relative autonomy.
" The owners of vast estates in Lebanon, gauded by a desire to become military
leaders over their farmers, formed with the encouragement of the clergy, a
Maronite nation with a feudal hierarchy. This nation had a strong patriotic
feeling which often manifested itself in times of distress and in support of
their Patriarch" (Ristelhueber, R. - Les Traditions Francaises au Liban, Paris,
p 19-20)
P. Raphael a historian on Lebanon said of the Maronites, " The clergy worked
hard to effect spiritual and cultural renovation.... they founded a free
village school next to each monastery, in the shadow of each church, in the
shadow of each oak tree".
Lammens an observer wrote,"The Maronites were a simplistic people woring,
praying, living in peace and dying in grace..... This is how they formed
themselves. A people serene as their azure and yet hard and tough as the rocks
of Lebanon...... This is how they chiseled their Mountain and founded a
nation."
The Maronites tilled the land and turned the rugged terrain of Lebanon into a
prosperous one. This prosperity was also spiritual in that countless hermits
lived in Mount Lebanon as attested by many historians such as Ibn Kutaiba,
Al-Makdassi and others (Hayek, P.M. - Dictionnaire de Spiritualite Asceticque
et Mystique - Les Maronites Vol X p 631-644)
Moreover, Lebanon became a refuge not just for the Maronite Christians but also
for other Christian Churches of the region persecuted by Islamic powers.
These persecutions of the Christians of the Christian Holy Land contributed to
the launching of the Crusades by European Christians in order to retake the
Christian Holy Land back from the its Islamic conquerors.
Next ---- The Maronites and the European Crusades
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(1098 -1292 A.D.)
The Crusaders invaded the MidEast under the pretense of protecting the
Christians of the Holy Land and securing the rights of Europeans to make
pilgrimages to the Christian Holy Land and Places.
When the Crusaders reached Arka (then the capital of Akkar) in 1099, the
Maronites were there to meet and welcome them as their fellow Christian
believers.
Jack DiVitri wrote at the time,"Over the Lebanese hills in Phonecia, near
Byblos, there were multitudes of Christian people well trained in archery. They
were called the Maronites, fellow members of the Catholic Church united to
Rome." (Mahfouz, P.J. - "History of the Maronite Church" imp. pauliste, 1984,
p87). William the Latin Catholic Bishop of Tyre wrote," The Maronite
Christians were a great and valiant force against the enemies of Christendom."
Furthermore in 1250 A.D. the Maronites assisted Louis IX with 25,000 men
strong. King Louis wrote to the Maronite Prince his gratitude, love and
admiration for the Maronites' fidelity to the Popes of Rome, the successors of
St Peter the first Pope. The King also stated France's unwavering support for
them (Moubarak, Ab, Y. " Pentalogie Maronite - De S. Louis a Gen. DeGaulle" p
771).
St Louis had an official regal chartre drawn concerning France's protection and
favor upon the Maronite Christians of Lebanon. It read :
""Chartre of King Louis, King of France, Given to the Maronites, at St Jean
D'Acre on May 24 1250 A.D.
From Louis the King of France to the Prince of the Maronites of Lebanon and to
the Patriarch and Bishops of the Maronite nation.
Our hearts were filled with great joy when we saw Simon, your son, coming to
us leading 25,000 men strong showing us your feelings of fraternity and
frienship and bearing great gifts to us. The bond we first felt with the
Maronites in Cyprus is now doubly reinforced here in Lebanon. And we have come
to feel as though the Maronite nation, under the guidance of St Maron, has come
to be one in spirit with the French nation because the love and fraternity
shown by your people to our people is as strong as the bond that the French
feel among each other.
Subsequently, it is only just that you be favored with the same rights,
privileges and protection that we provide to our own nation.
That is why we exhort you, most noble Prince of the Maronites, to do your
utmost in serving the welfare of your people and that you seek out only the
most noble of men to rule amongst the Maronite people as is done in France.
As to you oh kind Patriarch, Bishops, leaders and Maronite people, our hearts
rejoice in contemplating the great faith and fervor with which you uphold the
Catholic faith and remain in allegiance with the Roman Vicar of Christ, the
Pope, the successor of St Peter. We exhort you to maintian this unshakable
faith and allegiance.
As for us and our successors to the French Throne, we promise to give you and
the Maronite nation our special protection just as we provide it to our own
French people. And we shall do everything in our power to add to your
well-being and prosperity in all circumstances. Stated May 24th, 1250 in the
24th year of our reign. Stated in St Jean D'Acre. ""
During the European Crusades, relations between Lebanon and Europe were
restored after five centuries of suspension and cultural isolation. Once again
the Lebanese were ready to ascertain their four-thousand year old cultural
vigor and active transaction with the rest of the Mediterranean world.
The shores of the Lebanese Mediterranean allowed the Lebanese during the 12th
and 13th centuries to re-establish their relations with the Western World.
The Crusaders lived in tens of fortresses in Lebanon like that of Sidon,
Beaufort, Messeilha. Their back up fort was the " Christian Fort " of Mt
Lebanon defended by the Christians of Mt Lebanon.
Despite their close ties with the Crusader states of the Holy Land, the
Maronites maintained their cultural characteristics and independence.
Clashes did occur with the Europeans as the European Crusaders often had an
arrogant, hostile and belligerent attitude to the non-Latinic rites and culture
in the Churches of the East.
In 1137 the Maronites of Jibbet Beshareh led the Turkish Prince of Aleppo and
his army through their rugged terrain to Tripoli which permitted him to conquer
the Crusaders their and capture their prince. The Crusaders' retaliation
precipitated grave animosities and since relgious affairs had military and
political ramifications, the tension led to a schism between the Churches of
both groups.
In 1145 the Patriarch, Luke Bnahrini, residing in Yanouh and leading the
Maronites of Jibbet Behsreh, Jbeil and Batroun, refused to receive the Papal
envoy (Carali, P.B. - " Les Guerres des Mokadams" - p. 160) This rift
eventually ended in 1182 and later on, the Maronite Patriarch Jeremiah
al-Amishiti participated in the Council of Latran in 1215. During the Council
of Latran the fourth Crusade was launced to free the Holy Land from its Islamic
occupiers.
The enemies of the Maronites and European Christians capitalized on the
temporary dissension between the two groups. The Prince of Aleppo Nour Edine
Zinki conquered Mouneitra Fort in the Jbeil region in 1165 and Salah Eddine el
Ayoubi reached Mouneitra in 1186.
In 1215, the Maronite Patriarch Jermiah Al-Amshiti who had his Seat in Our Lady
of Ilije Monastery, recieved a letter of confirmation from Pope Innocent III
that sealed again the ties between the Holy See of Rome and the Maronite
Patirarchy after the Maronite revolt of Jibbet Bishareh.
Next - The Maronites and the Mameluks (1292 - 1516 A.D.)
Nishee
A.D.)
After the Turk Mameluks took over Egypt, Palestine and Syria (1250-1260), they
began preparing to conquer Lebanon and expel the Crusaders.
During the seige of Tripoli in 1264, the Maronite forces attacked the army of
Sultan Az-Zaher and forced the Sultan to retreat and leave the area
(Al-Chidiaq, T. - Akhbar el-Aiyan p. 206)
The Mameluks then realized that they had to break the Maronite military forces
in order to break the Crusaders in Lebanon since it was Mt Lebanon, "the
Christian mountain fortress" that was the refuge and protection of the Crusader
forces.
In 1282 the Mamelukes attacked Jibbet but were stopped for 40 days by the
defenders led by Patriarch Daniel el-Hadchiti. Through a smart play-and-ruse
they were able to capture the Maronite Patriarch and take over the Jibbet
region (Dagher, Y. - Les Patriarches Maronites - Beyrouth 1957 p. 34)
The Crusaders withdrew from the East in 1292. The Mameluks tried to conquer the
heartland of the Maronites in 1302. This time the Maronite forces were ready
for them. With 34,00 combattants and thirty military leaders they lured the
Mameluk army into their land near Byblos and crushed the Mameluk forces
(Douaihi, E - Tarikh el-Azminat - p. 160) This great Maronite victory did not
discourage the Mameluks from attempting to take control of Lebanon again.
After the retreat of the Crusaders, the Mameluke turks blocked the Lebanese
coast by observation towers like those built at Maamaltein, Ras Nhash, Fidar
etc,. in order to stop the Maronites of Mt Lebanon to respond to the call of
the sea. In Tripoli the Mameluks converted the great Church of St Mary of the
Tower into a Muslim mosque.
In 1305, the Mameluks attacked the Kiserwan region and massacred the people and
exiled what was left of them.
They then appointed the Moslem Turkman Assaf princes as rulers of the region.
The feudal struggle between the Assaf prices in Kiserwan, with Ghazir as their
seat, and the Tanoukhi Druze ruling the region between Sidon and Beirut, led
the former to encourage the Maronites to return to Kisrwan.
Interestingly enough, some Maronites had accompanied the Crusaders during their
retreat from Lebanon to Cyprus. The Crusaders used to attack Egypt and the
Lebanese coast in hopes of recapturing the East. Following the attack by the
Crusaders against Alexandria, accompanied by Maronite forces, the Mameluks
raided, in 1365, the mountainous regions of the Maronites and captured the
Maronite Patriarch Jibrail of Halouja and burned him alive in front of the
Mosque of Tilan in Tripoli.
During the Mameluks' reign, the Maronites eventually through strong resistance
became autonomous in managing their internal affairs without any objection by
the Mameluks (Boulos, J. - Les Peuples et les Civilisations du Proche Orient -
p. 89) The Maronites appointed local civilians called Moukadams to run their
affairs.
The Moukadams of Bshareh were prominent and their authority was hereditary. The
Patriarchs were the supreme authority over the people and the Moukadams as
well. Due to the relative prevalence of peace, Lebanon prospered. Patriarch
Douaihi, the historian of the Maronite nation, described the situation during
the reaign of the Moukadams :
" Reports of this age point out that the just rule of the Moukadams led to
prosperity and to the building of numerous churches and schools despite Mameluk
objection." (Boulos, J - Les peuples et Civilisations du Proche Orient - p. 89)
The rule of the Maronite Moukadams of the North lasted until the 17th century
when the Khazen family succeeded them during the reign of Prince Fakhreddine
II.
The relations of the Maronites with the West continued even after the Crusades.
The contacts between the Maronite Patriarchy and Rome were accelerated through
the appointed bishops by the Pope to run the affairs of Europeans living in
Lebanon.
In 1440, Pope Eugenius IV sent a letter of confirmation (Pallium), a mitre and
a chasuble to the Maronite Patriarch Youhanna Al-Jaji (Dau, B - history of the
Maronites - p 376)
Patriarch Al-Jaji resided in Our Lady's Monastery in Meyfouk, Ilije. In the
same year, the Patriarch moved to Qanoubine Monastery in the Qadisha Valley
where he expected to be protected by Maronite Moukadams against the threats of
the Mameluki governor of Tripoli.
Since then, the Papal Pallium became traditional and this meant that the
Maronite Church was the only one that remained loyal to Rome in the East
following the East-West schism of 1054. The prelates in Rome began to use the
term ' Patriarcha Maronitarum ' refering to the Maronite Patriarch. Patriarch
Boulos el-Hadithi was to the first to benefit from the new title in 1469.
Western monarchs often took it upon themselves to send gift of confirmation and
good bearing to the Maronite Church and its Patriarchs. These presents are
still on display today in the monastery of Kozhaya in Lebanon. Among others to
be seen there is a golden and platin ostensory from the Empress Eugenie, wife
of Napolean III who had a great appreciation for the Maronite Church and its
connection to the Holy Land.
Next - The Maronites and the Ottoman Empire
Nishee
The Mameluki regime ended when the Ottoman Sultan Selim I defeated the Memeluks
in the battle of Marj Dabeq in 1516. In 1517 Sultan Selim I conquered Egypt
thus bringing the entire East under his control and begining the Ottoman era
that lasted for four centuries (1516-1918).
Sultan Selim acknowledged the the role of local authorites and " did not bother
to liquidate them becasue he did not have enough force to do so " (Lammens,
P.H. - p. 65-69)
The Maronite Patriarch was the only Christian Patriarch of the entire East
exempted from requesting the Sultanic confirmation of authority as the Sultans
did not desire to stir up the Maronites' military ire and rebellion nor that of
their European allies.
Moreover, in 1550 the Maronite Patriarch Moussa Al-Akkari (1524-1567) received
from Sultan Suleiman the Magnificent the right for the Maronites to enjoy
internal autonomy and to not be the target of the Sultan's oppression.
The Sultan's favored reply was also rooted in the terms of a pact signed in
1535 between Suleiman the Magnificent and the French King Francois I. According
to this pact, France was granted certain privileges [capitulations] among which
was the protection of any and all the Catholics in the Ottoman Empire (Boulos,
J. - Les Peuples et les Cilizations du Proche Orient - p 74) During the reign
of Louis XIV (1638-1715) the protection went on to cite the Maronites in
particular.
In 1670 louis XIV sent a letter to his ambassador in Istanbul confirming the
French protection and favor of the Maronite Christians. He ordered his
ambassador to demand the Ottoman Sultan's intervention in favor of the
Maronites against the oppression of local Turkish rulers in Lebanon. (Moubarac,
Y. -Tome II p 229-235)
King Louis XIV of France sent a letter of favor and protection to the Maronites
on April 28, 1649 which read :
Title : Letter of Protection delivered by Louis XIV, King of France on April
28, 1649. This Letter constitutes the Status Charter of the Maronites in
relationship to France.
"I, Louis, by the Grace of God, who am the King of France and Navarre, salute
all those who shall be the audience of this decree and letter.
Let it be known that with the agreement of her highness the Queen, our honored
and reigning lady, we both sign, agree and vow to favor and protect the Most
Reverend Maronite Patriarch, the Maronite bishops, clergy and people in
Lebanon.
We would like for the Maronites to feel the full effect of favor and protection
of France. For this end we send to the Maronites, our brethern in Christ, Lord
Haye Ventalet who is our Chief-Counselor and Ambassador to the Levant and Holy
Land.
We charge him and all those that will succeed him in his position and duty to
be certain that the Maronites are protected and favored in all their needs and
circumstances as they are our brthern, the faithful of Our Lord and Friend
Jesus Christ, and as such that are to be free to practice their Christian Faith
openly and without any inhibition.
We also charge the present and future Council and Vice-Council of the French
Nation and any present and future French power that bears the French Emblem in
the Levant and Holy Land to favor with all their efforts the Maronite Patriarch
the Maronite people of Lebanon.
We also command these French officials in the Levant and Holy Land to have any
Maronite, or any Christian for that matter, from Lebanon, embark openly on
French ships that sail to France or anywhere else in Christendom, whether their
reasons to come to France or Christendom are to study or other affairs. They
are to be treated with kindness and charity.
We also ask that the great and magnificent Lords, Dukes and Officers of her
Highness favor and assist the Archbishop of Tripoli, (Lebanon) and all the
Maronite prelates and Maronite people, always offering them to do whatever we
can to fulfill their requests and needs.
Given in St Germain in Loie on April 28, 1649 in the 16th year of our reign.
During most of the Ottoman Empire's occupation of Lebanon, the Maronites
flourished on all levels, whether academic, commercial, social, politcal and
religious, because of their strong ties to the European Christian world that
was guarnateed by both the Maronites resistance in Lebanon and European powers
abroad.
During this period also Europe's advancements would trickle and then explode to
the entire Middle East via the Maronites of Lebanon who served as go-betweens
between the West and East and vice versa just as the ancient Lebanese, the
Phonecians, did millenia before them in Lebanon.
.
Next -- The Maronite School in Rome (1584)
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In order to have direct contacts with the Maronites and foment intellectual
and academic exchange betwen the Eastern and Western Christian worlds, Pope
Gregorius XIII founded the Maronite Clerical School in Rome in 1584. Sarkis Ben
Youhanna Al-Razzi was then the Patriarch.
Since the end of the 16th century, many Maronites arrived in Europe's prominent
intellectual and acadenmic circles as teachers of Syriac and Arabic and writers
of famous books of grammar and dictionaries for the two languages. Most arrived
in Europe via the Maronite School of Rome.
The Pope appointed Cardinal Antonio Caraffa trustee of the Maronite Clerical
School in Rome (Gemayel, P.N. - " Les Maronites et l'Education au Liban. Du
College Maronite de Rome au College de Ayn Warka " Vol II). The graduates of
this school significantly contributed to the foundation of theNear Eastern
Renaissance.
Many of them held important posts in many European universities such as those
of Paris, Rome and Florence. Gabriel Assayhouni (1577-1648) was Professor of
Wastern languages at the College Royal de France. Ibrahim el-Haklani
(1594-1664) was chief Custodian of the Library of Eastern Langauges in France.
Youssef El-Semaani (1687-1718) was the head Translator and Custodian of the
Vatican Library.
Moreover some 40 Maronite bishops were among the graduates, twelve of whom
became Patriarchs eventually. Patriarch Estephan Douaihi (1630-1704), a
graduate of the Maronite School of Rome, is the first historian of the Maronite
Nation and the founder of primary schools in the entire Mid East.
The first type-set and printing press was introduced to the Mid East byin 1610
by a graduate of the same school. The typeset was in Syriac and its first books
published in Syriac. Its books were used for Maronite schools and ecclesiastic
purposes. The prinitng press is still on display in the museum of St Antonios
Kozhaya Maronite Monastery in Lebanon.
The Maronite School of Rome served as a bridge of social, relgious and academic
exchange between East and West whose fruits flowered in Rome and Europe,
Lebanon and the entire East.
Next -- The Maronites and Prince Fakheredine II (1572-1635)
Nishee
(1572-1635)
Around 1590, the Druze Prince Fakereddine Al-Mani II, succeeded his father
Korkomaz to the Chouf Emirate. This prince spent most of his youth among a
Maronite Khazen family of Kisrwan. Fakhereddine's dynamic personality and his
struggle for Lebanon's independence were known in the East and West alike. His
consultants were off all sects.
Patriarch Douaihi reports that Christians prospered during his reign as they
formed most of his consultants, army and aids (Douaihi, Pat. E., p. 329)
"Because of his esteem and love for the Christians of the Roman Church,
fakhereddine preferred not into interfere in the affairs of the Maronites,
leaving to the Maronite Patriarch the responsability of managing their
affairs." (Roger, E. - "La Terre Sainte", Paris 1664, p 323)
The famed author Lammens wrote of the Great Fakhereddine,"From the mean
struggles where the Lebanese vitality was drained, a man was to emerge. None
had tried with more persistence and energy to realize the integral program of
Lebanese nationalism."
Fakhereddine's ultimate ambition was to unite all of Lebanon in an independent
state. He solicited the aid of the Maronite Patriarch Youhanna Makhlouf who
could use his influence with the Pope in Rome for the same purposes.
As a result of the Maronite Patriarch's influence with the Pope and other
powerful European Church and political leaders, several treaties were signed
between Fakhereddine and the Grand Duke of Tuscany (Italy).
Ibrahim al-Haklani, Bishop Jirius Oumera and Sarkis al-Jamry played critical
roles in the negotiations of the Lebanese-European alliance against the Ottoman
Empire. Pope Urban VIII encouraged the Christians of Lebanon to be faithful to
the Druze Prince of Lebanon.
However, the begining of the "30 Years War" in Europe, among other things,
forced Euorpean powers to fail Fakhereddine. This provided the Ottomans with
the long-awaited opportunity to get rid of Fakhereddine. Unfortunately,
Fakhereddine's dream did not last long. The Ottomans, in 1633, captured the
great Druze Prince of Lebanon and killed him in 1635.
The Maronite and Druze cooperation continued for generations after
Fakhereddine's death. Prince Melhem, Fakhereddine's nephew, solicited the aid
of the Maronite Patriarch and his influence with the Turkish Sultan to nominate
him ruler. The result was that Prince Melhem ruled for 34 years.
Next - The Maronites During the Maani Period
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(1516-1697)
During the reign of the Maanites, the Seat of the Maronite Patriarch was in Our
Lady of Qanoubin Monastery in the Qadisha Valley in northern Lebanon. Youhanna
Al-Jajji was the first Patriarch to reside there in 1440. He left his Seat in
Ilije (Mayfouq) because of the persecution of the Turkish Mameluks. The
Patriarch sought the protection of the Maronite Moukaddam of the town of
Besharri , whose name was Jacob, and later that of his sons. (Boulos, J. - op.
cit. p 89)
In those days, a number of European travelers and Papal envoys from Rome
visited Lebanon as well as the numerous members and assistants of the European
Catholic religious orders in Lebanon such as the Capuchins, the Franciscans,
the Jesuits and the Carmelites. The reports written by these European visitors
are an enormous source of information and documentation concerning Maronite
history of the time.
The Papal envoy Francesco Morcanti, designated by Pope Pius V (1566-1572) to
investigate the conditions of the Maronites said of them,"These people lead
simple faith-filled lives with great allegiance for the Church of Rome. They
are young and old, virtuous Catholics, ready to sacrifice themselves for the
defense of their faith and their allegiance to the Bishop of Rome.
(Abou-Nouhra, J. - Les Patriarches Maronites dans les Ecrits des Voyageurs
Occidentaux, 1985 - p 117)
In 1660 the French traveler and Consul to Tripoli Laurent d'Arvieux, visited
the Qadisha Valley, the Patriarcal Seat since 1440, and wrote about the
Patriarch and the Maronite monks living there," The Maronite Patriarch secludes
himself in a cave-monastery. The monks live off the land in a very simple and
monastic lifestyle unknown in Europe. Their habits are clean. Their virtue is
their poverty. Their sceptors are of wood but they are bishops of gold.
(Arvieux, L.D. - Memoires du Liban - Voyages d'Orient 1)
The European traveler and author Dunand wrote about the Maronites he visited
with,"The Maronite communities of aesthetics animated the ravines of Qadisha
Valley. Their walls of rocks are hollowed with cells and retreats. Their
monasteries, half dug in rocks and half built, are hooked to the most
unaccessible walls. This Qadisha Valley is the cradle of the Maronite community
and it remains a sanctified place through centuries of strong and unbreakable
faith."
The Maronites' allegiance to the Pope and their courage is attested by Father
Thomas Vitali who visited Lebanon in 1643. Vitali added that,"They are the most
loyal Catholics of the Apostolic Church. Such Papal allegiance I have not seen
elsewhere." (Moubarac, Ab. Y. - op. cit. T. I vol. 1, p. 850)
This strong relationship between the Maronites and Rome jeopardized the
relations between the Maronites and the Ottomans who labelled the Maronites as
the " Pope's followers". Moreover the confirmation which the Maronite
Patriarchs requested from the Pope added to the Ottomans' apprehension and fear
of foreign interventions in Lebanon. The Papal envoys were considered as the "
spies of Rome " by the Ottomans and the Maronites as their collaborators.
Because of this, Jerome Dandini who visited Lebanon in 1596 as the envoy of
Pope Clemens VIII (1592-1605) had to change his name and conceal his identity
to avoid harrassment at the hands of the Ottomans. (Abou-Nouhra, J. - op. cit.
p 126)
Next - The Maronites during the Chehabi Dynasty (1697-1842)
Nishee
(1697-1842)
In 1697, the Chehabis, mostly Sunni Moslem princes who succeeded the Maanites,
ruled Lebanon and managed to maintain the unity of all Lebanese sects, namely
the Maronites and the Druze. (Boulos, J - Histoire du Liban - p.329)
Some of the Druze Prince Melhem's sons converted to Maronite Catholicism. This
conversion in high ranks led the Maronites to have a greater participation in
the affairs of the state. This Maronite participation accelerated even more
Lebanese ties with Europe on political, economic and cultural levels as Prince
Melhem's sons eagerly desired this. (Lammens, P. H. - op. cit. T. II, p.100)
The size and magnitude of economic and academic growth in Christian Lebanon,
at this time of Lebanese-European exchange increased quite rapidly puzzling the
French traveler and author Volney, who visited Lebanon in 1782-173, to write, "
How does one justify prosperity in a small land as this except in terms of the
shining torch of freedom? This freedom is due to the nature of the Lebanese
terrain which provides an overall natural defense so that each village, even
each family, has the means of proper defense to guard against the offense of
any single power". Moreover Volney observes that, " The Maronites, living on
this fortified terrain and surrounded by strong hostile ennemies, have survived
strong foreign ennemies since their first days, because of their staunch
resistance against outside domination." He goes on to write," Traditions
governed the natural relations among the Maronites and protected them against
despotism, disorder and anarachy until this day." (Volney - Voyage en Syrie et
Egypte - Dugurou, Paris, p 66-67)
Lammens, another European traveler and author wrote, " In the Lebanese
mountains the Chrisitians are the most numerous and active. There, they
possess superiority both in their numbers and in their cultural and academic
advances and development." (Lammmens, P. H. - op.cit II p. 100)
Next - Prince Bashir II (1789-1840)
Nishee
When Prince Bashir II came to power in 1789, he had already been baptized by
his father Kassem. Kassem had converted to the Maronite faith from the Druze
faith previously. Despite having converted to Christianity, Bashir II was
commonly called the ' Prince of the Druze ' (Boulos, J - op. cit. p.341)
The Maronite Patriarchy supported the Chehabi's but not at the expense of its
people. Bashir II, due to his personal vendettas with various relgious and
political leaders and his steep increaing of taxes, wound up causing great
resentment against him.
Bashir II's policies led to several popular uprisings in Lehfed and Antelias.
Youhanna el-Hilou (1809-1823) was elected Patriarch in the presence of the
Papal Envoy to Lebanon, Louis Gandolfi. Patriarch Helou was a shrewd diplomat
and a fine reformer who knew how to handle the political and social tensions of
the Lebanese of the time.
Patriarch Yousif Hobaeiche (1823-1845) succeeded Patriarch Hilou and was
granted the Ottoman Medal but he refused to wear it in a show of rejection of
Ottoman domination of the Lebanese people.
In a letter dated June 2, 1841, the Ottoman Grand Vizir acknowledged the
relgious and political leadership of the Maronite Patriarch over the Maronite
people and confirmed his exemption from the Sultanic Firman imposed on other
Patriarchs in the Eastern world under Ottoman domination. The Protocol of 1864
confirmed the total independence and authority of the Maronite Patriarch
(Charaf, J. - Le Patriarcat et le Millet Maronite - p. 228)
In 1831, the Egyptian army led by Ibrahim Pacha, Bashir's ally, invaded
Palestine, Lebanon and Syria. Patriarch Hilou opposed the Egyptian invasion and
called on the Maronite, Shiites and Druze of Lebanon to resist the foreign
invaders.
In 1840, the Druze, Maronites, Shiites and the Sunnis met in St Elias' Church
in the town of Antelias and pledged to fight the Egyptians until they were
driven out of Lebanon. British agents helped the Lebanese rebels which enabled
them to defeat the Egyptians and drive Bashir II out of power. Bashir II was
succeeded by Bashir III, a very weak prince who failed to contain the riots and
social unrest that transpired during his reign.
These riots catered to the best interests of the Turkish Sultan and to the
British. The British wanted to exploit the Chrisitians of Lebanon in their
battle against the Egyptians. But when the Lebanese Christians sided with
France, the British solicited the aid of the Druze (Boulos, J. - op. cit. - p.
352)
The Turks, on the other hand, capitalized on the skirmishes of 1841 between the
Maronites and the Druze. The Ottoman ruler of Mount Lebanon Omar Pasha ordered
the Druze to attack the Maronites in Kisrwan province, but when they refused he
arrested some of their leaders. For this they rebeled agaisnt him and joined
the Maronites to expel him, and to restore the national government under the
Chehabi's. (Salibi, K. - Histoire du Liban Moderne - p. 94)
Next --- The Maronites at the Time of the Double-District System " Caimacamiat
" (1842-1861)
Nishee
Double-District System " Caimacamiat " (1842-1861)
The Turks, apprehensive that Maronite-Druze cooperation would lead to the
restoration of Chehabi rule, arranged with European powers to divide Mount
Lebanon into two Caimacamiat (Two Districts) with a Maronite one in the north
and a Druze one in the south.
Patriarch Youssef Hobeiche opposed this division whereas the Turks were content
and pleased with it as it would provide fertile ground for civil war since the
southern Druze district had a significant Maronite population that would feel
threatened and isolated with such a division taking place. Political and social
strife eventually turned into a relgious one which pleased the Turks and the
European Consuls. (Ismail, A. - Histoire d'un Peuple - p 150-153)
In 1858, a Turkish Sultanic decree was issued announcing equality among all
citizens of Mt Lebanon annuling the privileges of the feudal lords. As a result
of this Turkish decree, the Maronites of Kisrwan revolted against their Druze
Kazan rulers and demanded social equality.
Their leader Tanios Chahine was the first to issue proclamations of behalf of a
Lebanese Republic. The Maronite people rallied in support of Tanios. Eventually
the European Consuls and the Patriarch intervened to restore all the feudal
lords of Mt Lebanon to their previous positions (Salibi, K - op. cit. - p115 -
122).
The Turks and foreign powers conspired to rekindle the strife. Religious
warfare flared again in 1860 between the Maronites and the Druze which created
untold deaths, suffering and damage throughout Mt Lebanon. Patriarch Boulos
Massad exherted tremendous efforts to stop the fighting which had claimed the
lives of thousands of innocent civilians especially among the Maronites.
Next - The Maronites at the Time of the Mutasarifat (1861-1914)
Nishee
(1861-1914)
French troops entered Lebanon to restore peace and order but what the massacres
and losses that were done were done. Other European countries intervened as
well on behalf od the Lebanese and forced the Ottoman Empire to acknowledge the
internal administrative autonomy of Mt Lebanon.
To this end a Protocaol was signed in 1861 by the representatives of the
Ottoman Empire, England, France, Russia, Austria and Prussia. The Protocol,
promulgated in 1864 and known as the Mutasarifiat System was a sort of
federation between the Maronites and the other Lebanese relgious sects.
In order to prevent against any form of independence, the Ottomans requested to
have Beirut, Tripoli, Sidon and the boroughs of Rashaya, Hasbaya and the Bekaa
directly under their control. Thus the old Maani and Chehabi regime was
transformed into a small semi-autonomous region governed by a Christian yet
foreign governor. The Maronites refused any foreigner to rule them.
Patriarch Boulos Massad demanded the appointment of a native Lebanese ruler and
objected to the regions the Ottomans spliced off from Lebanon for their rule.
But his objections were unheeded.
Up north, Youssif Bey Karam, the great Lebanese leader, waged a war against the
new regime and fought 12 battles with the Ottomans hoping to achieve the
independence of Lebanon. It was especially the Maronties of norhtern Lebanon
that considered the Mutasarfiat System a poor compromise way short of their
desired Lebanese independence. (Salibi, K. - op. p 152)
The relative peace which prevailed during the time of the Mutasarifat Sytem led
to a great Lebanese Renaissance in the Sciences, Arts, Letters, printing and
journalism. Once again the Lebanese spearheaded a rich cultural movement that
was in harmony with their long history of learning that dates to the roots of
the ancient world of Phonecia. This Lebanese Renaissance started by Maronites
spread throughout the enitre Ottoman Empire bringing great advances on all
levels of learning and the humanities.
The Maronite clergy, graduates of the Maronites School of Rome had already
paved the way for this Lebanese intellectual Renaissance. " By the end of the
19th century, Lebanon became the most advanced in the whole of the Ottoman
Empire in the fields of learning." (Salibi, K. - op. cit. p 183)
It was back in 1624 that Patriarch Youhanna Makhlouf founded the first two
schools of higher education in Haouka and Bkarkasha. The Synod of Bishops,
convened in Louaizeh in 1736 strongly recommended the building of schools
throughout the whole of Lebanon for widespread learning of the Lebanese.
(Moubarac, Y. - op. cit. T. I p. 513-528)
In 1789, Patriarch Youssif Estephan founded the Ain Warka Maronite College, the
Lebanon-based counterpart to the Maronite School of Rome. Many of the graduates
of Ain Warka Maronite College led the intellectual and cultural Lebanese
Renaissance in the 19th century.
The establishment of the Ain Warka
College did not in any way shape or form prevent the promotion of the hundreds
of local village schools the Maronites had already established throughout
Lebanon.
The Maronite Patriarchate had already decreed as early as the 16th century that
all Maronite youth, both male and female were to have at a minimum of the
basics of learning. This mission was met and fulfilled by the Maronite clergy
and the Maronite teaching orders.
Moreover, Patriarch Youhanna Al-Hilou transformed the monasteries of Kfarhai
(1812) and Roumieh (1817) into advanced schools of learning. Patriarch Youssif
Hobeiche followed suit and transformed the monasteries of Mar Abda Herharya
(1830) and Reifoun (1832) into clerical academic institutes of advanced
learning. (Harb, C. - " La Figure de l'Eveque dans la Tradition de l'Eglise
Maronite" p 137)
Despite the material prosperity of the Lebanese at the time of the Mutasarfiat
System, Lebanon witnessed an unprecedented and enormous emigration of Lebanese
Christians, especially the Maronites, took place based in their confinement and
oppression under the Islamist policies of the Ottomans. In the thousands every
year they immigrated to the Americas, West Africa and Australia leaving entire
regions of Christian villages empty and bleeding Lebanon of hundreds of
thousands of Christians over a handful of decades.
These Lebanese immigrants with great trial and tribulation went about
succeeding in all domains wherever they landed. In Black Africa they became
powerful gold and diamond merchants. In America they spearheaded and reformed
Lebanese and Western literature and art. In Latin America they achieved key
positions in the political, ecomonic, academic and cultural spheres from Mexico
to Argentina.
Within one generation much had been achieved throughout the world by these
Lebanese emigres and the Lebanese Diaspora was born.
Not only did the Diaspora's pulse and thrive on its own but it also pumped
into Lebanon a fresh new world of modern ideas, commerce, learning and exchange
from the dozens of lands around the globe where the Lebanese had established
themselves. Today an estimated 4/5 ths of Lebanese are members of the Lebaense
Diaspora the overwhelming majority of whom are Christian.
Next --- The Maronites and the First World War (1914-1918)
Nishee
War (1914-1918)
As the unrest of civil-sectarian strife of 1860 put an end to the Caimacamiat
System, World War I, in which the Ottoman Empire joined the Germans and
Austrians against the Allies, caused the collapse of the Mutasarrifiat System
in Lebanon. This system had been guaranteed by combined European powers.
The Lebanese suffered from Turkish atrocities and tyranny during this period.
This Turkish tyranny had a special focus on anhilating the Christians of
Lebanon. Jamal Pacha, commander of the fourth brigade in the Turkish Army
tried to commit genocide against the Lebanese Christians by starving them to
death as he did to the Armenians. When a spell of locusts invaded Lebanon and
all vegetation produce was destroyed, Jamal Pacha blocked the land and sea
routes so that aid to the Lebanese Christians could not be sent to them from
outside Lebanon. One third of Lebanese Christians were starved to death during
this genocidal campaign, another one third left Lebanon in an enormous wave of
immigration as a result of the persecution and one third remained.
In order to alleviate this disaster, the Lebanese Maronite Order, headed by
Abbe Ignace Dagher, pawned, following the approval of the Apostolic Consulate
and the Maronite Patriarchy, all of the Order's properties in lieu of 1,000,000
gold francs paid by the French Government. The French Governor of Arwad Island
arranged the mortgage. This sum of money was sent to Lebanon in installments
via special routes and distributed to the poor to prevent the famine.
When the war was over the French Government refused to claim the loan back as
the President of France declared," The French Government did not want to be
less generous than a Community of 600 members forming the Maronite Order."
(Mahfouz, P.J. - op. cit. p. 110-11)
Jamal Pasha tried to kill the Maronite Patriarch Elias Hoyek who struggled to
save his people from Tukish induced genocide. Jamal Pasha summoned the
Patriarch to Aley in order to humiliate him, exile him to Syria and ultimately
have him executed. His hope was that during this time of great persecution the
Maronites would be severely demoralized if their Patriarch were publicly shamed
and killed. The news of this scheme of Jamal Pasha's caused great commotion in
Lebanon and abroad.
Learning of the danger threatening the Maronite Patriarch, Pope Benedictus XV
asked the Austrian Emperor to intervene with his ally the Ottoman Sultan on
behalf of the Patriarch. The Austrian Emperor did so and Jamal Pasha stopped
his harrasment of the Maronite Patriarch.
Patriarch Elias Hoyek went on to attend the Conference for Peace, held in Paris
on January 18,1919. This international conference adopted President Wilson's
principle of " Peoples' Rights to Self-Determination ". Patriarch Elias Hoyek
was delegated as High Representative of the Lebaense people to this
international conference.
Next ------- The Maronites and the State of Greater Lebanon (1920)