Maronite Links

Life of Saint Maroun - Vie du Saint Maroun

Saint Maroun Background

Saint Maroun, born in the middle of the 4th century was a priest who latter became a hermit, retiring to a mountain of Taurus near Antioch. His holiness and miracles attracted many followers, and drew attention throughout the empire. St John of Chrysostom sent him a letter around 405 AD expressing his great love and respect asking St Maroun to pray for him.

The Maronite Movement Saint Maroun

St Maroun is considered the Father of the spiritual and monastic movement now called the Maronite Church. This movement had a profound influence on Northern Syria and Lebanon. Saint Maroun spent all of his life on a mountain in the region of Cyrrhus in Syria. It is believed that the place was called "Kefar-Nabo" on the mountain of Ol-Yambos, making it the cradle of the Maronite movement.

The Maronite movement reached Lebanon when St Maroun's first disciple Abraham of Cyrrhus who was called the Apostle of Lebanon, realized that paganism was thriving in Lebanon, so he set out to convert the pagans to Christians by introducing them to the way of St Maroun. The followers of St Maroun, both monks and laity, always remained faithful to the teachings of the Catholic Church.

Spirituality

St Maroun's way was deeply monastic with emphasis on the spiritual and ascetic aspects of living. For Saint Maroun, all was connected to God and God was connected to all. He did not separate the physical and spiritual world and actually used the physical world to deepen his faith and spiritual experience with God.

St Maroun embraced the quiet solitude of the mountain life. He lived his life in open air exposed to the forces of nature such as sun, rain, hail and snow. His extraordinary desire to come to know Gods presence in all things, allowed St Maroun to transcend such forces and discover that intimate union with God. He was able to free himself from the physical world by his passion and fervour for prayer and enter into a mystical relationship of love with God.

Mission

St Maroun was a mystic who started this new ascetic-spiritual method that attracted many people in Syria and Lebanon to become his disciples. Accompanying his deeply spiritual and ascetic life, he was a zealous missionary with a passion to spread the message of Christ by preaching it to all he met. He sought not only to cure the physical ailments that people suffered, but had a great quest for nurturing and healing the "lost souls" of both pagans and Christians of his time.

This missionary work came to fruition when in the mountains of Syria, St Maroun was able to convert a pagan temple into a Christian Church. This was to be the beginning of the conversion of Paganism to Christianity in Syria which would then influence and spread to Lebanon. After his death in the year 410 AD, his spirit and teachings lived on through his disciples.

from http://www.maroun.org/

شرح صورة مار مارون - الدكتور نبيل خليفه

شرح صورة مار مارون ساجداً أمام الصليب

1 – صورة القديس مارون التي اختارتها اللجنة البطريركيّة للاحتفال باليوبيل 1600 لمار مارون من رسم الفنّان حبيب موراني ونسختها الأصليّة مرفوعة داخل كاتدرائيّة مار جرجس المارونيّة – بيروت.

2- الأبعاد الروحيّة:
· مار مارون متّجه بكليّته نحو الصليب الذي هو هو رمز المصلوب!
· السجود للصليب الثابت والمثبّت في الصخر تعبيراً عن ثبات الإيمان في القلب والعقل والأرض.
· البطرشيل: علامة الالتزام بالكهنوت واللاهوت.
· الرداء الأسود والإسكيم: سمة مميّزة للحياة المكرّسة. فاللباس الأسود يرمز إلى الانغلاق عن العالم مدى الحياة بحيث تنتفي معه كل فرص التلوين والمرح واختلاط ألوان المجتمعات والطبيعة. فلا يبقى إلاّ الزهد بمباهج الحياة. ولا يشع الضوء واللون إلا من داخل الذات حيث ينعكس نور المسيح وضياء مجده.
· النظرة إلى فوق.. إلى العلاء تعبيراً عن المارونيّة العاموديّة الناهدة إلى السماء.
· شبك اليدين أمام الصليب: تسليم وتقديم الذات بكليّتها إلى الربّ يسوع.
· طبيعة وشكل الصليب الخشبي: يعكسان الكلام الشهير لأحد المستشرقين عن الموارنة: "صلبانهم من خشب، وقلوبهم من ذهب".
· ملامح الوجه والعينين: قديس في وضعيّة التأمّل.
· الموارنة الأربعة خلف مار مارون: مراجعة النصوص المقدّسة، والسير على خطى المؤسّس وانّهم بهندامهم رموز للجماعة المارونيّة المعذّبة والمضطهدة، والسائرة بإصرار وعناد خلف مرشدها: من القفر.. إلى "بيت مارون" إلى المارونيّة، إلى لبنان، وإلى العالم!!

3- الأبعاد الجغرافيّة – التاريخيّة – المجتمعيّة
· النشوء في الأرض القاحلة، "الأرض اليباب" في انسجام مار مارون مع ذاته الزاهدة خارج المدينة للاتصال بالله والعبور إلى الآب السماوي.
· على يمين اللوحة صخور وبقايا آثار رومانيّة وبناء مهدّم.
· وفوق: سماء عند العشيّة على ضوء خافت يعكس أجواء الفضاء المشرقي.
· وفي كل هذا يركع مار مارون مديراً ظهره إلى التراث الروماني الزمني كتعبير عن "منجزات" السلطة الرومانية الظالمة التي تستعبد الناس لبناء مجدها بالحجر، ويتجه خاشعاً إلى صليب يسوع الذي وحده يحرّر الإنسان ويحقق الخلاص بالصليب والقيامة.

نحن هنا أمام نظرتين في وإلى المسيحيّة، بدءاً من القرن الرابع:
- مسيحيّة السلطة الرومانيّة، مسيحيّة المظاهر.
- مسيحيّة الزهد، مسيحيّة الأعماق، وتعبيرها الأبرز في مار مارون (في سوريا) ومار أنطونيوس الكبير في مصر.

4 – الأبعاد الفنيّة
· لوحة تنتمي إلى الفن الكلاسيكي بعيداً عن النزعة "الأيقونويّة"!
· القداسة فيها ترشح من عيني القديس مارون.
· الوجه يعبر عن القهر والانعتاق من الواقع والطبيعة والتوجّه إلى الخالق عبر الصليب الطبيعي، فهو لا يهتم بهندسة الخشب بمقدار ما تهمّه رمزيّة الصليب الذي به الخلاص. إنّه مهتم بالهدف الأسمى: بالخلاص.
· في اللوحة تعبير عن الرجولة والكاريسما الذاتيّة والشجاعة والارتباط بالفلاحين والأرض، إذ ان خصوبة الأرض ستكون انعكاساً لخصوبة الإيمان. فالإيمان هو الكفة المقابلة للفقر في ميزان المعادلة الاجتماعيّة.

الخلاصة: إن التقاء الحضور المثلّث: نبع الكيان الذاتي (لمار مارون) ونبع الجمال الإلهي (الصليب الفادي) ونبع المحبّة (للناس)، يولّد الفعاليّة المدهشة التي هي مدخل القداسة وعلامتها ورمزها والمدخل إلى اجتراح العجائب!

الدكتور نبيل خليفه

Explication de l’image de Saint Maroun. (Traduction par Maurice Kodeih)

1- L’image de saint Maroun choisie par le comité patriarcal pour célébrer le Jubilé (1600 ans) est l’oeuvre de l’artiste Habib Mourani, dont l’original est vénéré en la cathédrale maronite Saint Georges à Beyrouth.

2- Dimensions spirituels :

· Saint Maroun est décidément tourné vers la Croix, symbole du Crucifié.

· La prosternation devant la Croix, fixé dans un rocher, symbolise la fermeté de la foi.

· La chasuble, symbole de l’engagement théologique et sacerdotale.

· La soutane noire et la capuche de moine, symbole fort de la vie consacrée. L’habit noir symbolise le retrait du siècle pendant toute une vie, négation de toute occasion de divertissement mondain, de concession. La lumière émane désormais de l’intérieur qui reflète celle du Christ

· Le regard vers le haut, vers le Ciel, symbole du courant de spiritualité maronite transcendant, tourné vers Dieu.

· Les mains jointes devant la Croix, don de soi entier au Christ Seigneur.

· Nature et forme de la Croix en bois, traduisent la parole d’un orientaliste sur les maronites « leurs Croix sont en bois et leurs cœurs en or ».

· Traits du visage et des yeux, un saint en prière.

· Les quatre maronites en arrière plan : lecture des Saintes Ecritures, suivre les pas du Fondateur, ils symbolisent par leurs vêtements et attitude la communauté maronite, persécutée, mais qui chemine avec acharnement et entêtement derrière son guide spirituel, depuis le la première étape jusqu’ au Liban et ensuite dans le monde.

3- Les dimensions géographique, historique et sociale.

· Le fait de vivre sur une terre aride, et la paix spirituelle du Saint, loin de la Cité, pour mieux se rapprocher de Dieu.

· Sur la droite des rochers, et des ruines romaines, sur fond du couché du soleil, dans ce contexte le Saint se prosterne tournant le dos à l’héritage romain profane, en tant qu’expression des réalisations du pouvoir romain injuste et persécuteur, et se tourne vers la Croix de Jésus seul capable de libérer l’homme et lui donner la rédemption par la Croix et la Résurrection.

Nous sommes en présence de deux visions dans et sur le Christianisme à partir du IV siècle, un Christianisme vassal de l’Empire romain, et un autre détaché, tourné vers le Christ seul, dont Maroun en Syrie, et Antoine du désert restent deux figurent éminentes.

4- Dimensions artistiques.

· Style plutôt classiques loin de la tendance de l’icône.

· Les yeux expriment une sainteté et une sérénité.

· Le visage exprime un sens aigu de la délivrance des choses terrestre, ce n’est pas la consistance matérielle de la Croix mais sa symbolique, la Rédemption qui lui importe.

Il ya aussi le lien indéfectible avec la terre et ses paysans, sa fertilité est le reflet de celle de la foi.

Post-card of a group of Maronite Christian villagers, 1920's, in one of the many small villages scattered over the peaks and slopes of the magnificent mountains of Lebanon. The priest and the gathered crowd are admiring the strength of the stone-cutter/porter, part of the team involved in building the church.

Maronite Links

Maronite Patriarch Patriarch Mar Nasrallah Boutros Sfeir

: http://www.bkerkelb.org
The official website of the Maronite Patriarch of Antioch and all the East.

Maronites.Org: http://www.maronites.org
Welcome to Maronites International !

National Shrine of Our Lady of Lebanon: http://www.nationalshrine.org
This Catholic Shrine located in North Jackson, Ohio, is open year round to all visitors. Groups wishing to make a special day of prayer, conference, retreat, or day of recollection are welcome!

Opus Libani: http://www.opuslibani.org.lb
Opus Libani is a research center that is initiated by the Secretary General of the Assembly of the Catholic Patriarchs and Bishops in Lebanon.

This Website was created by Fr. Antonio Elfeghali, a Maronite priest and a religious member of the Maronite Order of the Blessed Virgin Mary (OMM). Saint Maroun

www.karpasha.com: This website dedicated to the Maronite people of the Karpasha village, is not only a tribute to the inhabitants of the village but to all the Maronites of Cyprus. Karpasha is the tiniest and the most picturesque of the four Maronite villages of Cyprus. It is located in the Kyrenia district and its geographical position is 23 km west to the city of Kyrenia and 13 km northeast to the city of Morphou. Due to its altitude of 323m above the sea level, it cherishes a magnificent mild climate. The surrounding pine tree woods together with the fine climate make Karpasha a unique and fabulous holiday resort. The Christian Maronite church of the village, dedicated to the Holy Cross, or Timios Stavros, is plain, humble and of exceptional simplicity. It is decorated with Byzantine frescoes and its main attraction is the 800-year-old Byzantine relic of the Holy Cross. Even though in the sixties, the population amounted to 193 inhabitants, the present population in 2007 is 12 inhabitants. The inhabitants are mostly elders, over 70 years old. Since 1974, Karpasha is under Turkish Occupation, and most of its legitimate inhabitants fled to the south of Cyprus. The majority lives in the south but they pursue endlessly in returning to their homeland. The hope still exists.

Maronites of Cyprus: History narrates four major migrations of the Maronites to the Island of Cyprus. The first exodus occurred in the eighth century with the fleeing of the Maronites from the plains of ancient Syria to Mount Lebanon. The second transpired upon the destruction of the Monastery of Saint Maron on the Orontes River toward the end of the tenth century. The third migration came at the beginning of the reign of the Lusignan Dynasty at the end of the twelfth century. The fourth transmigration was engendered by the defeat of the Crusaders in Tripoli toward the end of the thirteenth century.
In summary, the Maronites were a distinct community in Cyprus ever since the twelfth century. Their settlements numbered 60 in 1224; 23 in 1570; 19 in 1596; 10 in 1776, and 4 in 1878. The regression of the Maronite colony in Cyprus began with the Latin reign and received its final blow under Ottoman rule. Their life on the island was filled with sorrow and pain. However, they maintained a presence and persisted in their faith, although some succumbed due to persecution. They had their own clergy and bishops, but effectively they were under the ecclesiastical domination of either the Greeks or the Latins. In Cyprus the Maronites faced 'Latinization', Greek schismatic abuse, and 'Islamization'.
What remains now are only four Maronite villages, Kormakitis, Karpasia, Asomatos and Agia Marina. Their populations have been largely displaced due to the 1974 Turkish invasion and partition of the island. The four villages, which are practically unpopulated but for a few elderly persons, are all located in the Turkish divide of the island and are facing annihilation because of the laws imposed on the right of return and the right of land ownership.

These links will show you that the Maronite faith and mission is alive and well around the world !

WWW.Qolo.org mission musicale et culturelle créée par le père Milad Tarabay, fondateur et directeur du groupe "voix d'antan" pour la musique maronite et libanaise.

Agapee : Agapée is a Catholic Choir since 1990... A group of amateurs who found in the modern spiritual music, a way to glorify The LORD JESUS CHRIST.

Australian Catholic Bishops Conference : http://www.catholic.org.au
This site shows that the Australian Catholic Church it is an intricate and, at first sight, bewildering complex of groups and individuals, each with a defined autonomy and accountability according to the Code of Canon Law, the fundamental legislative document of the Church.

Catholic Archdiocese of Sydney, Australia : http://www.sydney.catholic.org.au
At present, the Archbishop of Sydney is Metropolitan of all the Dioceses of New South Wales, with the exception of portions of the Archdiocese of Canberra and Goulburn, which are geographically situated outside the Australian Capital Territory.

Catholic Information Center : http://www.catholic.net
As the name suggests, this is an Information Center regarding the Catholic Church.

Catholic Online, gives the largest and broadest population of Catholics worldwide easy access to comprehensive, educational and timely information about Catholicism, and provides a range of easy methods to integrate their faith into their daily lives.

Catholic Information Network (CIN). Catholic electronic evangelization since 1987.

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