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THE MARONITE CHURCH
The Maronite tradition is a living expression of how the Word of God has become embodied in the world-view and culture of a specific people, and how this people inspired by the Spirit of God articulated its faith and worship out of its particular language and experience. The Maronite tradition encompasses its history, liturgy, doctrine and theology, spirituality, art, architecture, law, world-view, culture and way of life.
History
The Maronite Church traces its origins to a hermit and a monastery. Maronites derive their name from St. Maron, a hermit who lived in Syria in the fourth century, who was renowned for his ascetical life and for his gift of healing both bodies and spirits. His example inspired the establishment of a monastery which became known as the "House of Maron." The monks and the laity to whom they ministered became identified as the followers of Maron or Maronites.
Because of geography and culture, the Maronite community found itself involved in the Christological debates of the fourth and fifth centuries and was a staunch defender of the Councils of Ephesus and Chalcedon . Due to persecutions, the Maronite community established itself in the mountain recesses of Lebanon, where it was able to form itself as a church with its own hierarchy. By the beginning of the eighth century it had its own patriarch, St. John Maron, and considered itself an authentic representative of the church of Antioch. From its origins, the Maronite Church has been in union the Pope of Rome.
During the next thirteen hundred years the Maronite Church helped to form the nation of Lebanon and in turn was influenced by the cultures of the indigenous Lebanese people. It contributed in making Lebanon a refuge for those suffering religious and ethnic persecution, and thus has played a significant ecumenical role with the various eastern churches in the region.
The Maronite church and other Eastern churches of the region have sought to achieve coexistence and dialogue with their fellow Moslem neighbors, who constitute more than half the population of Lebanon and the majority in other countries of the Middle East. Through these efforts, the Maronite church has striven and continues to work to make Lebanon a pluralistic society where all religious beliefs are respected and fundamental human rights are guaranteed. These same goals have been promoted by the Special Assembly for Lebanon of the Synod of Bishops held in Rome in 1995 and contained in the Apostolic Exhortation of Pope John Paul II delivered in Lebanon in 1997.
Liturgy
Having originated and developed in the region straddling Antioch and Edessa, the Maronite Church was the heir of both of these very rich church traditions. The Edessan heritage preserves some of the elements of early Judeo-Christianity and witnesses to an expression of faith grounded in the Scriptures and Syriac poetry, with little Greek philosophical and cultural influence. The Maronite Divine Liturgy, mystery of Baptism, and Divine Office also contain many hymns and writings of St. Ephrem and his successors. The Maronite liturgy also perpetuates the liturgical patrimony of the Church of Antioch, especially in the more than forty anaphoras (Eucharistic prayers) that it has preserved, particularly the ancient Anaphora of the Twelve Apostles.
From its life in Lebanon over the centuries, the Maronite church has incorporated the poetry, prose, and music of the native culture and produced a rich legacy of festal rites, prayers, music, paraliturgical practices and pious devotions. Alongside the simple, haunting melodies of Syriac chant are found the more polyphonic tones Arabic music, and even a borrowing of European chants. The same may be said of religious art and architecture.
Spirituality
Maronites have always emphasized the ascetical and monastic. In Lebanon, in previous centuries, the patriarchal residences were more often cave monasteries. A significant number of Maronites have always pursued religious life, and a notable number of men and women have chosen to live as hermits. In Lebanon's "Holy Valley" on can still see remnants of caves and cells carved into the rocky hillsides by hermits through the centuries. Three Maronites have been canonized by the Popes in the last thirty years: the hermit St. Sharbel, the nun St. Rafka, and the monk St. Nametallah. Recently, the Lebanese Capuchin, Fr. James Haddad and Brother Estephan Nehme were beatified. In the past, the Maronite laity chanted the canonical hours in common in their village churches, and fasted for extensive periods throughout the year.