Introduction:The
Christian Communities
A
– THE MARONITE CHURCH
1
– Origin
2
– Rome and the Maronites
3
– Martyrdom
4
– The liturgy
5
– The Spirituality
6
– The Religious life
7
– Radiance
8
– The present situation
9
– Future prospects
B
– THE ORTHODOX MELKITE CHURCH
1
– Chronology
2
– The present situation in Lebanon
3
– Liturgical facts
C
- THE CATHOLIC MELKITE CHURCH
1
- Liturgical facts
2
- The Situation in Lebanon
D
- THE ORTHODOX SYRIAC CHURCH
1
– Liturgical facts
2
– The Situation in Lebanon
E
– THE CATHOLIC SYRIAC CHURCH
1
– The Situation in Lebanon
F
– THE ORTHODOX ARMENIAN CHURCH
1
– The Situation in Lebanon
2
– Liturgical facts
G
– THE ARMENIAN CATHOLIC CHURCH
1
– The situation in Lebanon
H
– THE ORIENTAL ASSYRIAN CHURCH
1
– The situation in Lebanon
2
– Liturgical facts
I
– THE CHALDEAN CHURCH
1
– The situation in Lebanon
Introduction
Each
country has its vocation. Lebanon has its own: being an association of
Christian, Muslim and Jewish minorities. There are Seventeen communities
recognized by the law N.60 of March 13, 1936: eleven Christian communities,
Five Muslim communities and one Jewish.
The
Christian Communities
Lebanon
embraced the Christian religion as early as the first preaching. Christ
Himself came to Tyre and Sidon preaching and healing þ many times.
The Canaanite woman whose daughter was cured believed in Him. The apostle
Peter spent one week in Sidon on his way to Antioch; the apostle Jude preached
in Beirut. As for Saint Paul, he stopped in Tyre which used to have a bishop
in charge of 14 other bishops, during the second century. Numerous were
the first Lebanese Christians who added up to the martyrs’ list.
During the reign of Constantine the Great and the Council of Nicaea (325), the partition of the Roman Empire into dioceses, reorganized by Diocletian, was still in force. The oriental part had four dioceses at the time, of which the Orient diocese that was the largest and the most important. The First and Second Phoenicia were part of it.
Under the influence of the Councils of Ephesus (431), Chalcedony (451) and Constantinople (680-681), enhanced especially by the conquest of Islam, the oriental Christianity, though belonging to the same Aramaic origin, found itself divided into many churches: Nestorian, monophysite, Melkite, Armenian and Maronite, each having its own liturgical language, its rites and its hierarchy, Not only do they share nowadays, with the Arab Islam while preserving their Christian Faith, the same language, the same culture, the same ways of life. but also the same difficulties and aspirations.
The Oriental Christians have succeeded then, in maintaining their Christian identity and experience despite all the political and social changes that occurred over the centuries. We owe to their Fathers the theological synthesis of Jesus-Christ’s message: namely Lucian, Plotinus, Porphyre, Maxim, Saint John Chrysostome, Saint Ephrem, Saint John Damascene and many more in Medicine, Geometry, Astronomy, History... But little by little, the Christian Orient became more influenced by the Arabs and even more, islamized, while safeguarding its original identity and struggling for keeping its right to be different.
Lebanon is part of the patriarchate of Antioch. In fact, it is in the heart of’ Antioch, the bastion of Hellenism in the Orient and home of "Comes-Orientis" and of the emperor himself. Ever since Constance, there is only one latin father left guarding Saint Peter’s sanctuary at Antioch. On the other hand; at the present time, there are three catholic patriarchs holding the title of Antioch and all the Orient (Maronite, Greek Catholic and Syriac Catholic), two Orthodox (Greek-Orthodox and Syriac Orthodox), whose jurisdiction extended over the whole region of the Ottoman Empire of Solomon the Magnificent during the XVIe Century. Furthermore, there is, in the same territory, an Armenian-Catholic patriarch and an Armenian-Orthodox Catholicos, a chaldean patriarch from Bagdad, an Assyrian patriarch and finally a latin jurisdiction: Catholic and Protestant.
1
– Origin
Maronites
are the largest Christian community in Lebanon. They follow a Saint anachorite
monk: Maron (+410). Chalcedonians, they are catholics and faithful to the
unity of Christians. They have been present before the Islamic conquest
and have spread in the Second Syria, alongside the Orontes River.
Maron’s disciples came to Lebanon, first as missionaries to convert pagans to Christianity. As for the maronite people, they were compelled to leave and took refuge in the Lebanese high mountains in order to safeguard their orthodox faith and original identity against the Byzantines, and the Monophysites, in the IXth century.
2
– Rome and the Maronites
It
is with the arrival of the Crusaders in 1099 that the Maronites came out
of their isolation and renewed their relations with the West and Rome.
These relations, hindered by the Mamelukes. will redevelop even better
in the middle of the XVth century and will intensify under the Ottoman
regime with the support of the kings of France. They will stay preserved
with the help of the Franciscan missionaries first, then the Jesuits, the
Capucins, the Carmelites, the Lazarists, the Brothers and the different
feminine religious orders.
The relations with Rome and the West strengthened also with the "Maronite College" founded in l584 in Rome, that consecrated a serious opening of the Antioch Syriac Maronite Church to the Latin Church in Rome. This opening cannot be isolated from the religious, political and economic relations between the East and the West. Therefore, the Cultural Project, inaugurated by the papacy, following the protestan secession and consolidated by the Capitulation regime, to which the Maronite patriarchate strongly, adhered, contributed to the exchanges between both worlds.
3
– Martyrdom:
The
Maronite Church had to offer this testimony very often. This makes us think
of all the reports, addressed to the popes Hormisdas (517) and Agapet (518)
and the bishops of the Second Syria, telling þabout the massacres
of 350 monks by the Monophysites. The same scream of anguish will be repeated
throughout the Maronite generations all through the centuries until today
"We pray God that we would be liberated, in your days, from the jurisdiction
of the Infidels who devour us, crush us and impose on us very heavy taxes
and duties, humiliation, persecution, who beat us and slap us" wrote the
patriarch "Simon Bar David" to the pope Leon X, on March S, 1514.
"Don’t forget our people, the little flock subdued to servitude" wrote the Patriarch Michael Rizzi to the pope Gregory XIIIth, on April, 20, 1578.
"The unfortunate Deir-el-Kamar population survivors, along with those who outlived the massacre of the city of Hasbaya come, hereby, throwing themselves at the feet of your Lordship, declaring that they are not guilty of any crime except that of being Christians. It is this crime ;alone that inflicted all these calamities on them!". (Signed: the surviving residents of the unfortunate city of Deir-el-Kamar", July, 1st, 1860).
"The killings perpetrated during this last month, have surpassed in horror and number all that we could ever imagine. The temporary figures: many hundreds of innocent civilians were massacred among which, children, women, elderly people, disabled, who did not harm anyone – we bear witness to this – and who did not think that anyone could harm them. Their bodies are still scattered over the ground; the killers forbid the access to the villages and the Christian burial of the victims. All these villages, fruit of hard work of many centuries, are now deserted... Churches and convents have been razed and the Christian religious and cultural symbols completely destroyed... in the name of the pastoral ministry that we have been entrusted with in the Maronite diocese in Beirut, we, THE PRIESTS OF THIS DIOCESE, appeal to all men of goodwill wherever they may be" (October 1983).
"I am sorry to, appeal to you. in the name of a population whose homes and places of worship in Darb-el-Sim, and its suburbs have been burnt down by aggressors, not far, away from a Lebanese army’s barrack. We entrust you with our lives. Rescue us". (Ibrahim HELOU, Maronite Archbishop of Sidon, May 1985).
The relations with Rome and the Christianity of the West aroused the governors’ suspicions and were excuses for persecutions. We shall not state here the names of the long Maronite martyr’s lists where all social categories were represented. The immolation of the martyr in the church, on the altar or on a cross is almost a tradition, in the Maronite’s Church and shouldn’t surprise anyone.
4
– The liturgy:
The
Maronites, being, a rural population, used the Syriac as a language in
their liturgy but also, more and more, the Arabic language. The rite belongs
to the tradition of Antioch; a tradition characterized by the loyalty to
its scriptural and Jewish sources, by an openness to the mystery of the
Unconcievable Divinity revealed in Jesus, God the Savior. by its moderation,
by a strong strain towards eschatological realities. The hymnody is of
great importance and all the celebrations have a poetic aspect helping
the participants enjoy the mysteries.
The Maronite liturgy has a lot in common with the Syro-Oriental liturgies and the main Eucharistic prayer is the one known of Saint James. There are about thirty others, of which fourteen only were printed in the first Missal in 1592. The most recent one holds six of them. The liturgistes are undertaking a complete reorganization for the Service’s reform, the celebrations of the sacraments, etc...
5
– The Spirituality:
It
resembles those of other Aramaic churches and relies on the same biblical,
liturgical, and theological sources. The Maronites appropriate the literary
heritage left by the Fathers like: Aphraate (+ 345), Ephraim (+ 397), Balai
(+ 400), Rabboula (+ 430), Isaac of Antioch (+ 459), Narsai (507), James
of Saroug ( 522), Theophile of Edessa (785)...
This spirituality is especially marked by a strong accent of purification through asceticism and waiting for the eschatological liberation. The historical factor is of great importance.
Thanks to the students of the Maronite College in Rome and to the active presence of the Latin missionaries, borrowing from the Latin spirituality and Western post–tridentine devotions were combined to the Maronite Oriental heritage without impoverishing it. It’s that same spirituality that witnessed the holiness of Saint-Charbel, of the Blessed Rafca, and many other true men of God.
6
– The Religious life:
The
eremetical race is traditional, among the Maronite Community. The geographic,
climatic, and spiritual conditions that offers the mountain where they
live have always been a calling to those who wanted to withdraw from the
world. Therefore, the number of monks, and hermits grew bigger since the
dwelling of the Maronites in Lebanon. However. like first monks, there
were no congregations or federations gathering many monasteries owing obedience
to a general Superior or an exarch. All the convents were, autonomous and
took orders directly from the patriarch.
Like the elders, the Maronite monks interrupted their spiritual exercises to spend time in manual work in order to provide for their needs. These monks did not take explicit vows but kept the old rule of the tacit profession that implied the wearing of the robe or the entering þ into religion according to the usual practices in force.
With the patriarch Etienne DOUAYHI (+ 17()4), the convents applied the system of the Western Orders elaborating þ Constitutions inspired especially from the RULE OF SAINT ANTOINE THE GREAT. This Maronite monarchism knew both ways: cenobitical and hermetical, especially in the Holly Valley, in Northern Lebanon. But since the beginning of this century, the social economic and cultural evolution of the Maronites and the growing needs of modern times, gradually lead the monks and cloistered nuns to adopt an active, and, apostolic way of life; this orientation was officially approved by Rome on January 16, 1955.
Nowadays
the Maronite Church groups ten religious institutes: four male and six
female:
1
– The Mariamites Maronite Order, founded in 1695.
2
– The Lebanese Maronite Order made famous by the well known Saint-Charbel,
founded, also in l695: it is the largest Maronite Order.
3
– The congregation of Lebanese Maronite Missionaries, founded in 1866.
5
– Cloistered nuns of Old ; autonomus monasteries according to a rule written
in 1725 by His Lordship Abdallah Qaraali (Hrache), (Notre-Dame de I'Annonciation).
Our-Lady of annunciation.
6
– The Order of the Lebanese Maronite Nuns (News regulations in 1984).
7
– The Congregation of the Holy Family Maronite Sisters (1895).
8
– The Congregation of the Antonin Sisters (1700). This Order was transformed
into a Congregation in 1953.
9
– The Maronite Congregation of the Sisters of Saint-Teresa of the Child
Jesus (1935).
10
– The Congregation of the Holy Sacrement Missionaries Sisters (1966).
The Maronite Church also supplies, a lot of vocations to different Latin institutes to the extent of making, sometimes, the majority of Oriental members (The Sisters of the Sacred Hearts of Jesus, and Franciscan Sisters of the Cross in Lebanon, founded in 1926).
On the other hand, a monastery for the nuns of the Order of St. Clare (Clarisses) was founded in 1958, near Beirut, and adopted the Maronite rite.
In a more strictly religious and monastic field, the Maronites have helped their other sister Churches by contributing in forming monastic families among Catholic Oriental Christianities. Many of the latter were inspired by the Mount-Lebanon Maronite Council in 1736. The same thing happened with the Melkites in 1743, the Chaldeans in 1845, and the Armenians in 1852.
7
– Radiance
The
Maronites played an important role in the formation of an Independent Lebanon,
animated by a sens of Liberty, and pride. They had the opportunity to profit
the other Christian communities, especially the Catholics. The Churches,
united in Rome, found refuge and help in the Lebanese Maronites faithfuls
and patriarchs. We can state, without any doubt, that the Christian Lebanon
is of the Maronites.
It is also right to mention the cultural, religious and lay influence of the Maronites, namely, their important role played in the Orientalism. We need to say also, that the Maronites were pioneers in the field of printing since the first Arab printing machine in the Middle East was created in the monastery of Qozhaya, in the Saint Valley in 1610; The first Syriac grammar in Latin ever printed in Europe in 1596 was of the future patriarch Georges Amira; the first Arabic book published by the Propaganda, in 1627, was the Catechism of Bellarmin, translated by Jean Al-Hasrouni.
The Maronite were the first in the Orient to obtain the use of bells, from the Mameluke Sultan Barqouq (1382-1398). And through the network of the founded schools, the Maronites were the makers of the first plan for the Arab Renaissance of the XIXth Century. This reality was recognized by the representative of the kingdom of Jordan in 1947 stating that "Lebanon was the guardian of the Coran’s language within its convents, hermitages and churches".
8
– The present situation
There
are not any complete, and updated statistics of the number of the Maronite
Church’s faithfuls in Lebanon, and in the world. Their number in Lebanon
is estimated at one million and ten millions worldwide where they are constituted
in dioceses. After decades of dispersal everywhere as a result of uninterrupted
emigration, a movement of cohesion called the World Maronite Union was
formed. The Maronite Episcopal synod is of 34 members. Three Maronite
bishops do not belong to the synod because they are in the diplomatic service
of the Holy See.
The Maronites in Lebanon are distributed among 721 parishes served by about 600 priests.
9
– Future prospects
The
Maronite Church is aware that it should not keep, as a museum piece in
a glass case, a small group of Christians retired within themselves under
the "illusory" foreign protection. Its role is to maintain, develop and
strengthen the relations between the people of the Arabic language and
the Christians who neither are old subjects nor old masters. The ideal
would be to satisfy the desires of both the Maronite Community and the
surrounded environment. Therefore, it is, once more, a challenge to all
who believe in the survival of’ the cultures. Needless to say that the
call sent by the Pope John-Paul II for the return to the Origins of the
Christian faith for a better witnessing to the Love of Christ, is favorably
received by the Maronite Church who feels that this is a grace the Lord
has bestowed upon it.
B – THE ORTHODOX MELKITE CHURCH
1
– Chronology
The
Orthodox Melkite Church of the Greek-Orthodox in Lebanon are less in number
than the Maronites. Their only history is the one of the great church of
the Orient. Like the Maronites, the Syriacs and the Greek-Catholic, part
of the Christians within the Antioch Apostolic See, they were faithful
to the Chalcedony Council (451) despite the Syriacs Monophysites. The Orthodox
of Syria and Lebanon didn’t have to leave their towns in order to take
refuge elsewhere since they collaborated, from the start, with Islam by
providing officials and mediators. Their liturgy remained Byzantine but
their language and their culture became progressively Arabic. A Christian
Arabic literature had been brought to light since the VIIIth century.
The Orthodox Melkite Patriarchate of Antioch was only indirectly hit by the Great Schism between Rome and Constantinople in 1054. Its relations with the Constantinople’s see showed that it rather took sides with it. However no formal act declared that the communion with the Roman Church had ceased. Some contacts were maintained. Never the less, the Orthodox Patriarchate of Antioch has a bad recollection of the Crusaders who replaced its patriarch by a Latin one.
Yet, East and West are nowadays Sister – Churches". The meeting of Pope Paul VI with Patriarch Athenagoras in 1964, archieved a conclusive step towards the restoration of that communion. Ever since 1964. the efforts have been carried out between both churches.
2
– The present situation in Lebanon
The
Orthodox Melkite Patriarchate is of six dioceses, in Lebanon, divided into
271 parishes and ministered to by 189 priests. The Patriarchal See is in
Damascus, at the present time. Numerous are the male and female monasteries,
the educational, social and medical institutions. A renaissance
appeared through the foundation of a university in Balamand (Belmont),
prior to a Superior institute of theology bearing the name of Saint John
Damascene.
A part from the region of Koura in northern Lebanon where they form a relatively important community, we find the Greek-Orthodox in the cities and the urban centers. In Beirut, the capital, they occupy a very important position. They are represented, on the one hand, by the poor, industrious and traditionalist people, in general, and on the other hand, by a kind of money aristocracy made of bankers, big tradespeople and the self-liberal professions: politics, press...
The Greek-Orthodox believe that they represent the Orient Empire and Church and feel they are more oriental than the Muslims themselves. They fully adopt the thesis on Arabism and secularism.
In 1942, the Orthodox youth Movement (MJO) was formed, aiming for renewal and traditions at the same time.
From a religious point of view, the Orthodox Bishops Synod of the Antioch Church, held in Balamand (Belmont) on the 8th of October 1993, had proclaimed the holiness of father Joseph Mouhanna HADDAD, martyr in Damascus in 1860.
3
– Liturgical facts
The
eucharistical liturgy is generally of Saint John Chrysostom. Saint Bassile’s
is said ten times a year.
The invocation of God’s merry is of great importance in the interior perpetual prayer. And if the imperial pomps gave the Byzantine liturgy its impressive look, the monastic influence kept its mystical character.
The Orthodox Melkite Church belongs to the Middle-East Churches Council and participates also in the World Churches Council.
C
- THE CATHOLIC MELKITE CHURCH
The
establishment of an autonomous church, in other words the division of the
great Melkite community into a group linked to the Church in Rome, was
especially stimulated by the action of the Latin and Maronite missionaries
in the XVIth and XVIIth centuries. As a matter of fact, it is when the
Patriarch Cyrille VITANAS (1743-1760) was exiled from Damascus due to his
attachment to the Catholic Patriarchs, that had started. Their official
"recognition" by the Ottomans, as a community independent from the Greek
Orthodox authorities, by the Ottomans did not happen until 1845.
1
- Liturgical facts
The
Melkite Church, known also as Greek-Catholic, is then, an Oriental Catholic
Church: being in communion with the Church in Rome and, at the same time,
being faithful to the tradition of the Orthodox Churches with whom it shared
History until the XVIIIth century; as well as the use of the Byzantine
rite in Greek and Arabic. The Eucharist is celebrated with leavened bread.
Hot water is added to the wine: a zion rite.
Baptism
is given through complete immersion. Baptism, Communion and confirmation
are given simultaneously shortly after birth.
The
sign of the cross is made from right to left, with three fingers in honor
of the Saint Trinity. It is often accompanied by a prostration.
There are four major religious orders: Salvatorians, Aleppians, Choueirites and Paulists, and five Female Congregations namely: The Basilian, salvatorians. Choueirite Sisters, the Missionaries of Notre-Dame du Perpetuel Secours and the nuns of Notre-Dame du Bon Service.
Married men can be ordained as priests. The bishops are chosen among monks. The Melkites follow the Gregorian Calendar since 1857. We also need to mention other Catholics of Byzantine rite: Italian Albanians, Ukrainians, Hungarians...
2
- The Situation in Lebanon
The
Greek-Catholics are scattered in the meridional and oriental parts of the
Lebanese Mountain. They constitute an important rural element. But we also
find them in force in the cities like Sidon. Tyre and Zahle where they
form a social class that grew richer thanks to doing business self employment
However, the community, in its whole offers little social inequalities.
Their number is evaluated at 250.000.
Just like Maronites, they established close cultural relations with France. The Melkite Patriarchate is represented in Lebanon by seven dioceses. The Patriarchal see is in Damascus, Syria but also in Raboué, Lebanon.
D
- THE ORTHODOX SYRIAC CHURCH
It
belongs to the Antioch apostolic Church whose jurisdiction covered a large
territory. During the IIIrd century, Christianity spread in the kingdom
of Edessa and the Bible was, ever since, translated to Syriac. In the IVth
century, Saint Ephrem, theologian and poet, founded the school of theology
in Edessa. Part of its provinces went to the Church of Constantinople as
early as the IVth century; others declared their autonomy in the Vth century,
like the Church of Persia in 410, the Church of Cyprus in 431... The Chalcedony
Council in 451 provoked an even more radical scission. The christological
dogma of "two natures" was, in fact, a much controversial issue in the
East. The Patriarch of Antioch "Severos", declared himself "monophysite"
(= one nature in Christ). The split between Constantinople and Rome happened.
A Non-Chalcedonian hierarchy was constituted, namely thanks to the efforts of Bishop James BARADAI (from which the appellation of Jacobites derived) in the VIth century, opposing the Chalcedonian clergy backed by the Emperor (king), from which the appellation Melkites.
The total number of this church’s faithfuls is two million worldwide distributed; among 27 dioceses.
1
– Liturgical facts
The
Syriac rite is practiced in the Syriac language but the readings, are in
Arabic. In India they use the Malayalam language.
The
principal eucharistical prayer is Saint James, anaphora.
The eucharistical liturgy is divided in three parts called the sacrifice of Melchisedech, the sacrifice of Aaron and the sacrifice of Jesus-Christ.
The
BEMA in the center of the church is the altar of the Word. This is where
the Holy Scriptures are read.
The
Syriac Church was the homeland of the Stylites.
2
– The Situation in Lebanon
The
Orthodox Syriacs are divided in two dioceses: Beirut, Zahle, and Mount-Lebanon,
Tripoli. They have many places of worships, schools, social, and religious
institutions.
Their
Patriarch stays in Damascus.
E
– THE CATHOLIC SYRIAC CHURCH
It
shared the same history, rite and language as the Orthodox Syriac Church
until the XVIth century. At that time, thanks to the western missionaries,
namely the Capucins, European diplomatical representations, and Maronites,
the union movement entered widely the Syriac Church. With Ignatius André
Akhidjan, elected as Patriarch in 1662, the church’s name became the Catholic
Syriac Church. The union will be final in 1783.
1
– The Situation in Lebanon
Only
one diocese groups the Catholic Syriacs in Lebanon: their number is evaluated
at about thirty thousands. We ought to mention the names of two convents
that played; a preponderant role in the history of the Community: Saint
Ephrem’s in Chebanie, and the one in Charfe known to be the Patriarchal
Seminary and the Patriarchal see during Summer.
Linked to the complex history of the Patriarchate of Antioch, two other communities of the Syriac rite ought to he mentioned. In fact, an important fraction of the Indian Malabare Church turned towards the Orthodox-Syriac Patriarchate of Antioch, in the XVIIth Century, and put itself under its jurisdiction. It is, today, a semi-independent church called Syriac-Orthodox of India. In 1930, part of this church became catholic uhile safeguarding the Syriac rite. It was called the church of Malankare.
The number of Orthodox-Syriac faithfuls in India is evaluated at about two million. The Catholic Malankare at about half a million.
F
– THE ORTHODOX ARMENIAN CHURCH
The
evangelization at Armenia goes back, traditionally, to the apostles Bartholomew
and Thadeus. But the "father" of the Armenian Church is Saint Gregory,
the Illuminator (260-326) who converted king Tiridate and substituted Christianity
to pagan cults throughout the territory. The Armenian Church Separated
from the Universal Church in the Vth century to join the opposition in
the Council of Chalcedony. Not only did the opinions differ on the theological
level, but especially on the cultural level as well; namely the difficulty
of translating from one language to another. Therefore, the Armenian Church
proceeded, little by little, towards the monophysitic way. The Catholic
Armenian Church was founded later on.
The Armenian people, scattered, around the world (4 million of faithfuls, has two large ecclesiastical sees: Etchiniadzine – Sovietic Armenia – and in Antelias (Lebanon), more exactly called "catholicossat" and also has two patriarchal sees: Jerusalem and Constantinople. The present situation of this "two-headed" church is not encouraging at all. The rivalry between "Soviet advocates" and anti-Soviets" aroused constantly violent disputes. Many attempts of reconciliation were exchanged from one side to another. But, in fact, this one Church is represented by two catholicossates.
Having been difficult to achieve any vocation in the Sovietic Armenia, the Seminary in Antelias was, in fact, the only one preparing married or single candidates for priesthood. However, the patriarchate of Etchmiadzine and Constantinople have their own Seminary. There was a time where a new reorganization of the Seminary was being carried out. Many priesthood candidates studied in Beirut, Paris, Oxford or Louvain.
1
– The Situation in Lebanon
The
Armenians who are as numerous as the Greek-Catholics in Lebanon, arrived
at different stages, fleeing the Ottoman persecutions in 1895, 1909 and
1922. We find them, mainly in the capital, in Anjar in the Beqaa. They
filled important positions in all the sectors of the commercial and artisanal
life. Gathered around their religious chiefs, their political parties and
their cultural institutions, Armenians safeguard, this way, their own specific
heritage and civilisation. Their neutrality during the Lebanese war was
profitable to the Palestinian-Syrian side and caused a psychological discomfort
within the community. Ever since the Crusadors, the Armenians stayed, a
way from conflicts especially that the American diplomacy had lured them
with a promise of a state in the area of Alexandretta.
Since 1930, seven patriarchs have occupied the catholicossat of Cilicia. The patriarchate groups 14 parish churches and many religious, social, cultural and sport institutions.
2
– Liturgical facts
The
Armenian rite is related to both Syriac and Byzantine rites. It is celebrated
in Armenian. The only eucharistical prayer used is the anaphora of Saint
Gregory the Illuminator. They are the only ones among Orientals, to celebrate
the Eucharist with unleavened bread. They consecrate wine without mixing
it with water.
The consecration of the "Chrism" is a very solemn ceremony that only takes place every seven years at Etchmiadzine. On January 6, Armenians celebrate both the Nativity and the Baptism of Jesus.
G
– THE ARMENIAN CATHOLIC CHURCH
The
official schism of the Armenian Church in the VIth century did not hinder
many bishops to stay in communion with the Universal Church, throughout
the centuries. And as of the XIth century, Armenians joined their reconquest
of the Holy Places and began their relations with the Church of Rome. However,
this union did not last.
As for the birth of the Armenian Catholic Church, it did not happen until very late, in 1742. It was recognized, was much by Pope Benoit XIV, with the Patriarch Abraham-Peter lst Ardzivian. At first, he stayed at kreim, near Harissa, then he bought a land in Bzoummar where his successor built a convent and established the first ecclesiastical patriarchal community that became, later, a center of influence for Lebanon, Cilicia, Mesopotamia and Egypt.
The Armenian Catholics have dioceses in the countries of the middle-East, Europe and the American Continent. Three male congregations or religious institutes, and one congregation of the Armenian Catholic Sisters of the Immaculate Conception, share the monastical life.
1
– The situation in Lebanon
Starting
1928, the Armenian Catholic Church began to reorganize itself in the administrative,
educational, cultural, and social fields. The number of this Church’s faithfuls
is thirty thousand ministered to by about thirty priests and monks, divided
among eight parishes.
The Armenian Catholic Church is active in the Lebanese religious, cultural. political, and social fields. Despite its scattering, the Armenian people is strongly ,aware of its national, cultural, and religious identity.
H
– THE ORIENTAL ASSYRIAN CHURCH
It
is traditionally known that the apostles Thomas, Bartholomew, Thadeus,
and the evangelists Addaï and Mari, have implanted Christianity in
Assyria (Mesopotamy). Born outside the Roman Empire, this very ancient
Church has developed in autonomous and original way.
When
it first started, it was persecuted by the kings of Persia. Later on, Christianity
was tolerated and respected. During þ the IVth century, the great
schools of Nisibe and Edessa were founded.
It
used to have its own Christology: namely the one of Nestorius, condemned,
at the Council of Ephesus (431). This Christology is considered more archaic
rather than formally "heretical".
The Assyrian Church experienced an astonishing "expansion" period that made it influence the Indies, Central Asia and even China. The number of this Church’s faithfuls could have reached 70 million in the Middle Ages. However the yoke of Islam and especially the Mongolian invasion resulted in a terrible decline of the Assyrian Christianity.
In 1950, the patriarchate of the Assyrian Church was declared hereditary from uncle to nephew. This decision created tensions, and resulted into the birth of two autonomous patriarchal series. Attempts for uniting the Assyrian church with Rome started as early, as the Crusadors’ period. However, the Catholic part will not be established until 1:30 with the creation of a Chaldean patriarchate.
1
– The situation in Lebanon
The
number of Assyrians in Lebanon is 4500 under the leadership of a metropolitan
bishop since 1968.
2
– Liturgical facts
The
Chaldean rite is celebrated in the Chaldean language (= Oriental Aramaic)
and in Arabic; in "Malayalam" in India. The main eucharistical prayer is
the anaphora known of Addai and Mari. There are two others believed to
be of Theodore of Mopsueste and of Nestor.
The Assyrian bishops’ vestments resemble those of the Great-Priest of the Ancient Alliance. The Churches’ design derives from the synagogues’. The melodies are of Judeo – Christian origin.
I
– THE CHALDEAN CHURCH
It
is the Catholic branch of the Church of Orient, alias Nestorian, that refused
the Council Of Ephesus (,431). The Patriarch John Simon Soulaka. elected
in 1551, was recognized by Rome, is Patriarch of the Chaldeans. However,
the union with Rome will only he final in 1830 when Pope Pius VIII confirmed
the position of Patriarch John Hormizd ll with the title of Patriarch of
Chaldean Babylon.
Mossoul
was the patriarchate’s see; At the present time, the patriarch stays, at
Bagdad, the number of Chaldean faithfuls is estimated at 420.000 worldwide.
The first Chaldeans arrived to Lebanon, at the end of the XIXth century, in 1895. Fleeing the persecutions of the Turkish and kurdish. Their number increased after the world wars and reached nowadays the ten thousand. They have two parishes in Beirut and one in Zahle.
J
– THE LATIN CHURCH
Lebanon
received the most ancient missions of the Crusaders’ era. As to the Latin
Apostolic Vicariate, it was created by the Holy See in 1772. Although its
jurisdiction cover the Syrian and Lebanese territories, the faithfuls were
not too numerous: Some Italians and a lot of French. Thanks to the development
of schools and hospitals made to oppose the Protestant missions, the constitution
of’ a community of Latin rite became imperative. The number of the faithfuls
increased significantly under the French Mandate but diminished later on.
It is estimated at about 14.000, that is 0.9% of the population of the
present time.
The
Vicariate is of 7 secular priests. The administration of the nine Latin
parishes in Lebanon is entrusted to religious people.
Considering
the efficiency of Latin missionaries, male or female, in the sectors of
schools, universities, hospitals and social works, the Lebanese Latin Church
proved to be the most organized and influential.
K
– THE EVANGELICAL CHURCH
It
is part of the Protestant Church that separated from the Apostolic Church
of Rome, in the XVIth century, in Europe. Its missionary activity in Lebanon
goes back to the year 1823, when being þ interested in the Holy Land
and collaborating with the Oriental Churches, the Evangelical Church wanted
to convert Jews and Muslims. It got a hostile reception and was even fought
against and "persecuted" by the autocthon Churches, A "Firman" by the Sublime
Porte was to recognize its foundation in 1851.
The religious mission went hand in hand with the foundation of schools especially those for the education of Lebanese women (the Syrian Evangelical College 1866, that became the American University). An intense typographical activity is carried out resulting in the printing of an Arabic translation of the Bible, along with a Social and medical activity that was more than welcome especially after the massacres of 1860 and those of the first and Second World Wars.
This Church is Founder Member of the Council of the Middle-Eastern Churches and member of the World Union of the reformed Evangelical Churches and of the world Council of Churches.
There are a number of other Evangelical Churches in Lebanon but they are all represented by the Superior Evangelical Community in Syria and Lebanon.
CONCLUSION
We
can, then, conclude that in the Orient and especially in Lebanon, there
are different numbers of Jurisdictions on the same territory. On the pastoral
level, the drawbacks are very important: Every jurisdiction aims more for
the good and development of its own community rather than the Common Good
of the Church in the Country. It is even impossible to talk about a local
Church, rather a plurality of Churches often competing among themselves...
This plurality of jurisdictions on the same territory entails the confusion and scattering of pastoral efforts.
Nevertheless,
this variety among þ all religious communities creates a historical
challenge of great importance. Therefore. We postulate the following:
1
– The Lebanese Society is a place where Celestial religions meet.
2
– It is a group of convictions for the Safe-keeping of the individual and
group rights.
3
– It develops the heritage and the civic and religious values of the citizens
in an atmosphere of tolerance, understanding and openness.
4
– The Lebanese Society is a Society of faith and holiness, unfailing spiritual
and human wealth.
5
– It is the bearer of a civilizing and cultural mission.