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jeudi 10 janvier 2013

Phoenicia, Phoenician Christians, The First Converts Outside the Jews


The Phoenician Church is one of the most ancient or the original churches which came into being during the Apostolic Age. Early Church Fathers and scholars left written accounts of the valiant spirit which early Phoenician Christians maintained in their new faith. At the beginning of Christ's ministry, and later during the beginning of Apostolic evangelization, the new faith was reserved for the Jews. Nevertheless, Phoenicians of all walks of life accepted the new faith and the Church recognized them as valid Christians particular after the first council of Jerusalem.
At least during the first three or four centuries A.D., Phoenician Christians co-existed with Phoenician Pagans. Further, after the conversion to Christianity of Emperor Constantine the Great many more Phoenicians accepted the new faith along with the Romans. Phoenicians of the coastal areas, being exposed to the outer world and evangelization, readily accepted the faith more so than in the mountainous areas. The latter became a prime target for evangelization by a zealot group of persecuted Christians, the followers of St. Maron who came from northern Syria. These assimilated and were assimilated by the Phoenicians of the mountains and formed what is now known as the Maronite Church.
Phoenicians of the coastal regions were also exposed to foreign influences and became mixed with the Roman (or Byzantine) society and other cultures from which culturally different churches came into being. Further, during the first six centuries A.D. there were many splintering of the Church into various groups on doctrinal levels. Hence, a mosaic of churches was the product which preserved the cultures of many ancient peoples.
For example, the Assyrian Church and Chaldean Church (or see "Who are the Chaldeans") in Iraq, Georgia, Persia, and Turkey preserved the cultures of the ancient Assyrians and Babylonians; the Coptic Church in Egypt preserved the culture of Pharaonic Egypt; the Syriac Orthodox Church, (whose Patriach Ignatius Khalaf 1455-1483 may have been my ancestor; see also Suryoyo) -- relative to Syriac language, dialect of Aramaic -- in Syria, Lebanon, Persia and Iraq preserved the culture of the Syrian Jacobites/Phoenicians; the Greco-Phoenician of the Byzantine Church (or see The History of Melkites in this site and Greek Orthodox Patriarchate of Antioch and All the East and Greek Catholic Melkite Patriarchate of Antioch, Jerusalem, Alexandria and All the East in Lebanon, Syria, Iraq, Turkey, Egypt and Israel/Palestine preserved the Greek Byzantine culture; and the Maronite Church in Lebanon, Syria, Israel/Palestine, and Cyprus preserved the culture of the Phoenicians. Several of the aforesaid churches are or have sister easter Catholic rites churches which did separate from their original churches and came in communion with the Papacy (see Opus Libani) while the others remained in their Eastern Orthodox tradition. Further, all of these churches and their cultures have immigrant branches all over the world. For a detailed list of links about the various peoples and churches mentioned herewith, please refer to "Related resources and links about Phoenicia and the Forgotten Christians of the East" (Related Links About Phoenicia) on this website.
Branches of the original ethnic branches of the Apostolic Churches. Click to view a large version.
It must be noted, in this brief summary, that a predominent majority of the Phoenician Christian community which resided in cities of Phoenicia Maritima became Byzantinized or took on "western" Byzantine customes, dress, rites and liturgy. Meanwhile, Phoenician communities of the mountains, which were cut off from contact with the outside world, maintained a more authentic Phoenician Maronite and Syriac traditions, customes, rites, language and culture.
Byzantine Psaltica Chants
During ceremonial Holy Liturgy, chants honoring Lebanese Greek Orthodox bishops and archbishops continue to be recited to this day proclaiming them "Metropolitan Archbishops of Phoenicia Maritima."
Following are translations of the text of two of these Byzantine chants, as well as link to their MP3 audio files.
Archbishop of Beirut, specifically composed and written to the late Metropolitan Archbishop Eliya Saleebi:
"Father of fathers and shepherd of shepherds, Eliya, most virtuously righteous and most honorable, who is appointed by God as bishop of Beirut and its suburbs. He who is most revered in graciousness and who is most preeminent in leadership, Metropolitan of Phoenicia Maritima. Our father and archbishop, may his years be many." (performed with difficulty by the author* of this site) (MP3 file Beirut)
* I used to hear this chant when I went to Holy Liturgy at the Orthodox Monastery in my hometown when archbishop Eliya Saleebi was the celebrant. I am not absolutely sure of the right words but I believe I got the hymnology as close to the original as I can remember.
Archbishop of Tripoli, specifically composed and written to the Metropolitan Archbishop Elias:
"May God the Lord Almighty keep for many years, his beatitude and most revered graciousness, Metropolitan of Tripoli and all of Phoenicia Maritima, our father and our master, Kyrios Elias. God keep for many years." (performer unknown) (MP3 file, Tripoli)
Phoenicians First Converts to Christianity
Jesus Christ started his ministry among Jews and they were the first to accept his message. However, the Phoenicians where among the first gentiles to accept the Christian faith. Among the earliest record of this conversion appears in Matthew 15:21.
Mattew 15:21 Leaving that place, Jesus withdrew to the region of Tyre and Sidon. 22 A Canaanite woman from that vicinity came to him, crying out, "Lord, Son of David, have mercy on me! My daughter is demon-possessed and suffering terribly." 23 Jesus did not answer a word. So his disciples came to him and urged him, "Send her away, for she keeps crying out after us." 24 He answered, "I was sent only to the lost sheep of Israel." 25 The woman came and knelt before him. "Lord, help me!" she said. 26 He replied, "It is not right to take the children's bread and toss it to the dogs." 27 "Yes it is, Lord," she said. "Even the dogs eat the crumbs that fall from their master's table." 28 Then Jesus said to her, "Woman, you have great faith! Your request is granted." And her daughter was healed at that moment.
Originally, the disciples started their evangelism by proclaiming the gospel to Jews as this New Testament record indicates:
"Acts 11:19 Now they which were scattered abroad upon the persecution that arose about Stephen travelled as far as Phenice, and Cyprus, and Antioch, preaching the word to none but unto the Jews only."
However, this initial drive was changes and the whole world became target for the gospel. The New Testament record details how the change came about:
And certain men which came down from Judea taught the brethren, and said, Except ye be circumcised after the manner of Moses, ye cannot be saved. 2 When therefore Paul and Barnabas had no small dissension and disputation with them, they determined that Paul and Barnabas, and certain other of them, should go up to Jerusalem unto the apostles and elders about this question. 3 And being brought on their way by the church, they passed through Phenice and Samaria, declaring the conversion of the Gentiles: and they caused great joy unto all the brethren. 4 And when they were come to Jerusalem, they were received of the church, and of the apostles and elders, and they declared all things that God had done with them. 5 But there rose up certain of the sect of the Pharisees which believed, saying, That it was needful to circumcise them, and to command them to keep the law of Moses. 6 And the apostles and elders came together for to consider of this matter. 7 And when there had been much disputing, Peter rose up, and said unto them, Men and brethren, ye know how that a good while ago God made choice among us, that the Gentiles by my mouth should hear the word of the gospel, and believe. 8 And God, which knoweth the hearts, bare them witness, giving them the Holy Ghost, even as he did unto us; 9 And put no difference between us and them, purifying their hearts by faith. 10 Now therefore why tempt ye God, to put a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear? 11 But we believe that through the grace of the LORD Jesus Christ we shall be saved, even as they. 12 Then all the multitude kept silence, and gave audience to Barnabas and Paul, declaring what miracles and wonders God had wrought among the Gentiles by them. 13 And after they had held their peace, James answered, saying, Men and brethren, hearken unto me: 14 Simeon hath declared how God at the first did visit the Gentiles, to take out of them a people for his name. 15 And to this agree the words of the prophets; as it is written,16 After this I will return, and will build again the tabernacle of David, which is fallen down; and I will build again the ruins thereof, and I will set it up: 17 That the residue of men might seek after the Lord, and all the Gentiles, upon whom my name is called, saith the Lord, who doeth all these things. 18 Known unto God are all his works from the beginning of the world. 19 Wherefore my sentence is, that we trouble not them, which from among the Gentiles are turned to God: 20 But that we write unto them, that they abstain from pollutions of idols, and from fornication, and from things strangled, and from blood. 21 For Moses of old time hath in every city them that preach him, being read in the synagogues every sabbath day. 22 Then pleased it the apostles and elders with the whole church, to send chosen men of their own company to Antioch with Paul and Barnabas; namely, Judas surnamed Barsabas and Silas, chief men among the brethren: 23 And they wrote letters by them after this manner; The apostles and elders and brethren send greeting unto the brethren which are of the Gentiles in Antioch and Syria and Cilicia."
Saint Paul Visits Tyre
The Phoenician Christian community of Phoenician cities was a way station for the Apostles as they went on their journeys of evangelism by land and sea to the North.
Saint Paul when traveling from Rome to Jerusalem, after his third trip of evangelism, stopped at Rhodes. After that he took a boat to Tyre where he found a considerable Christian community: (Acts 21:1-7). The meeting of St. Paul with the Christian community of Tyre took place in the year 58 A.D. This goes to prove that Christianity had established its roots in this Phoenican metropolis at the beginnings of the Apostolic age.
The same can be said about other Phoenician cities like Sidon, Berytus (Beirut), Byblos, Botrys (Batroun) and Tripoli.
Saint Peter Appoints Bishops of Phoenicia
Among the earliest records which indicate that Bishops of Phoenicia where consecrated very early in the Christian era is the following by Pope St. Clement I (88-89 A.D.) disciple of St Peter. He wrote that after the martyrdom of Saint Stephen, St. Peter appointed St. John Mark the Evangelist, one of the Seventy and disciple of St. Peter, Bishop of Byblos and also designated a Bishop for Berytus (Beirut). Also, St. Peter appointed the first bishop on the archbishopric of Botris, Saint Silas (Silouan). Saint Peter set these bishops during his journey, together with the apostles, from Jerusalem to Antioch.
Although the Christian communities in Phoenician cities, during the first 3 centuries of the Christian Era, paganism remained preponderant until Constantine the Great (306-337 A.D.). During these 3 centuries, the Christian Church became radiant with many saints and martyrs. For example, Perpetua and Felicity (203 A.D.), Christina of Tyre (martyred in 300 A.D.), Theodosia of Tyre, Aquilina of Byblos (martyred in 293 A.D.), Barbara of Baalbeck Heliopolis (martyred in 237 A.D.)
Starting from the time of Constantine the Great, Christianity became predominant in Phoenician cities of coast, paganism did not completely disappear until the 5th century.
Paganism was deeply rooted in the mountainous region of Lebanon during the 4th, 5th and 6th centuries. This situation became the burden of the disciples of St. Maron, founder of the Maronite (Eastern Catholic Church) to convert these inhabitants.
From the 7th century onward another group entered the country, the Maronites, a Christian community adhering to the Monothelite doctrine. Forced by persecution to leave their homes in northern Syria, they settled in the northern part of the mountain and absorbed the Phoenician population to form the present Maronite Church. Originally Syriac-speaking, they gradually adopted the Arabic language although keeping Syriac for liturgical purposes.
Phoenician Christians Suffer During the Roman Persecutions
In the early days of the new faith, the Romans did not look at Christianity as a separate religion but considered it another Jewish sect. Therefore, persecution of Christians was equally applied to Jews and Christians when Jerusalem was occupied in 70 A.D. and for a long time thereafter. Further, Christians were singled out as enemies of Rome and a series of systematic persecutions was carried out against Christians until 313 A.D. when Emps. Constantine the Great and Licinius met at Milan and agreed to recognize the legal personality of the Christian Churches and to tolerate all religions equally. The agreement is sometimes referred to as the Edict of Milan though reference is to be found in divergent forms in Lactantius (De Mortibus Persecutorem, xlviii) and Eusebius (Hist. Eccl., x. 5).
Written accounts of these persecutions in Phoenicia survive in the writings of Eusibius. Here are some examples of these accounts:
The Bishops of the Church that evinced by their Blood the Genuineness of the Religion which they preached
"As for the rulers of the Church that suffered martyrdom in the principal cities, the first martyr of the kingdom of Christ whom we shall mention among the monuments of the pious is Anthimus, bishop of the city of Nicomedia, who was beheaded. Among the martyrs at Antioch was Lucian, a presbyter of that parish, whose entire life was most excellent. At Nicomedia, in the presence of the emperor, he proclaimed the heavenly kingdom of Christ, first in an oral defense, and afterwards by deeds as well. Of the martyrs in Phoenicia the most distinguished were those devoted pastors of the spiritual flocks of Christ: Tyrannion, bishop of the church of Tyre; Zenobius, a presbyter of the church at Sidon; and Silvanus, bishop of the churches about Emesa.
"Those of them that were conspicuous in Palestine we know, as also those that were at Tyre in Phoenicia. Who that saw them was not astonished at the numberless stripes, and at the firmness which these truly wonderful athletes of religion exhibited under them? and at their contest, immediately after the scourging, with bloodthirsty wild beasts, as they were cast before leopards and different kinds of bears and wild boars and bulls goaded with fire and red-hot iron? and at the marvelous endurance of these noble men in the face of all sorts of wild beasts?
"Again, in Caesarea, when the persecution had continued to the fifth year, on the second day of the month Xanthicus, which is the fourth before the Nones of April, on the very Lord's day of our Saviour's resurrection, Theodosia, a virgin from Tyre, a faithful and sedate maiden, not yet eighteen years of age, went up to certain prisoners who were confessing the kingdom of Christ and sitting before the judgment seat, and saluted them, and, as is probable, besought them to remember her when they came before the Lord. Thereupon, as if she had committed a profane and impious act, the soldiers seized her and led her to the governor. And he immediately, like a madman and a wild beast in his anger, tortured her with dreadful and most terrible torments in her sides and breasts, even to the very bones. And as she still breathed, and withal stood with a joyful and beaming countenance, he ordered her thrown into the waves of the sea. Then passing from her to the other confessors, he condemned all of them to the copper mines in Phaeno in Palestine.
"In the city of Tyre, a youth named Ulpianus, after dreadful tortures and most severe scourgings, was enclosed in a raw oxhide, with a dog and with one of those poisonous reptiles, an asp, and cast into the sea. Wherefore I think that we may properly mention him in connection with the martyrdom of Apphianus."
For additional materials on the status of persecution of Eastern Christians, please read accounts in this site "Shattered Christian Minorities in the Middle East", "Persecutions of the Syriacs", "Persecution of Maronites and other Eastern Christians" or in the Assyrian site: Genocides Against the Assyrian Nation.1
Phoenician Christians Celebrate the End of Persecution
The Peace following the Persecution
"BUT know now, my brethren, that all the churches throughout the East and beyond, which formerly were divided, have become united. And all the bishops everywhere are of one mind, and rejoice greatly in the peace which has come beyond expectation. Thus Demetrianus in Antioch, Theoctistus in Caesarea, Mazabanes in Aelia, Marinus in Tyre, Heliodorus in Laodicea , Helenus in Tarsus, and all the churches of Cilicia, Firmilianus, and all Cappadocia. I have named only the more illustrious bishops, that I may not make my epistle too long and my words too burdensome.
At the end of the 11th century Lebanon became a part of the crusaders' states, the north being incorporated in the county of Tripolis, the south in the kingdom of Jerusalem. The Maronite Church began to accept papal supremacy, while keeping its own patriarch and liturgy.
Constantine's Letter to the Council at Tyre
"VICTOR CONSTANTINUS, MAXIMUS AUGUSTUS, to the holy Council at Tyre. "Surely it would best consist with and best become the prosperity of these our times, that the Catholic Church should be undivided, and the servants of Christ be at this present moment clear from all reproach. Since, however, there are those who, carried away by a baleful and furious spirit of contention (for I will not charge them with intentionally leading a life unworthy of their profession), are endeavoring to create that general confusion which, in my judgment, is the most pernicious of all evils; I exhort you, forward as you already are, to meet together and form a synod without delay: to defend those who need protection; to administer remedies to your brethren who are in peril; to recall the divided members to unity of judgment; to rectify errors while opportunity is yet allowed: that thus you may restore to so many provinces that due measure of concord which, strange and sad anomaly! the arrogance of a few individuals has destroyed. And I believed that all are alike persuaded that this course is at the same time pleasing to Almighty God (as well as the highest object of my own desires), and will bring no small honor to yourselves, should you be successful in restoring peace. Delay not, then, but hasten with redoubled zeal to terminate the present dissensions in a manner becoming the occasion, by assembling together in that spirit of true sincerity and faith which the Saviour whom we serve especially demands from us, I may almost say with an audible voice, on all occasions. No proof of pious zeal on my part shall be wanting. Already have I done all to which my attention was directed by your letters. I have sent to those bishops whose presence you desired, that they may share your counsels. I have despatched Dionysius, a man of consular rank, who will both remind those prelates of their duty who are bound to attend the Council with you, and will himself be there to superintend the proceedings, but especially to maintain good order. Meantime should any one, though I deem it most improbable, venture on this occasion to violate my command, and refuse his attendance, a messenger shall be despatched forthwith to banish that person in virtue of an imperial edict, and to teach him that it does not become him to resist an emperor's decrees when issued in defense of truth. For the rest, it will be for your Holinesses, unbiased either by enmity or favor, but consistently with ecclesiastical and apostolic order, to devise a fitting remedy whether it be for positive offenses or for unpremeditated errors; in order that you may at once free the Church from all reproach, relieve my anxiety, and, by restoring the blessings of peace to those who are now divided, procure the highest honor for yourselves. God preserve you, beloved brethren!"
Empress Helena and Jesus' visit to Maghdoushe (quote from Al-Mashrique)
Our Lady of Maghdoushe
Cover of a booklet compiled by the Rt. Rev. Archimandrite Saba Dagher (of the Byzantine Melkite Greek Catholic Savior Order) on the Miraculous Shrine of our Lady of Maghdoushe, near Sidon. The booklet references & contains material from this page.
Did Christ Visit Maghdouche's al-Mantara Cave, now Chapel?
Helena-Empress-Mother of the Romans, leaned forward with quickening interest as her son's humble Sidonian subject, looking straight into her eyes, told his guileless tale of Jesus' visit to Sidon.
"And when Our Lord had finished teaching the multitude in
Sidon. He ascended the mountain to rejoin His Mother, who was waiting"
"Go on," said the Empress, gently.
"And after resting there for the night, the Holy Personages returned on the morrow to Galilee. Thus spoke our fathers and our fathers' fathers, admonishing us always to hold sacred that spot."
"Thank you, my son. You have come a long way to bring us this news which we sought. Await us without, and we shall give our answer to your elders."
The Phoenician peasant kissed his Empress' extended hand and withdrew in awe.
"It is preposterous, Your Majesty", cried the Keeper of the Privy Purse. "If you continue to listen to everyone who comes to you from the Holy Land and to endow every spot for which they advance any kind of fantastic claim, the treasury will soon be bankrupt. All students of the holy writings know that Our Lord's mission was in Galilee and Judea, not in Pheonicia."
"Patience, patience. It was I who sent for this man, on hearing from the superintendent in charge of building the nearby, signal fire tower that the simple Christian folk of Maghdoushe village so venerated this spot. Do you see any guile in this man? When the village elders heard why I had sent for him, they asked that I join them in convincing their Bishop that a little chapel should be consecrated at this holiest place in Phoenicia. That is why I have summoned our Lord Bishop of Tyre." She motioned to a chamberlain who conducted the Tyrian prelate to the council chamber.
Scriptural Proof
"What is your opinion of this matter, good Father" asked the Empress, after explaining the villagers' tradition to him.
"It is possible, Your Majesty, that the references which St. Mark makes (meaning III, 8 and VII, 24-31) could be interpreted to mean that Our Lord's mission in Upper Galilee also extended to the southern cities of Phoenicia, within our own see of Tyre and Sidon. Thus far, no miracle has ever been reported at this spot, and we have no records, other than verbal tradition, to indicate its holiness, only.. "
"Only what, good Father ?"
"Your Majesty, these are good and honest folk. They have no doubt been Christians since the time ol Our Lord, or certainly since St. Paul's ministry among them. They keep faith with God and with man. There is no reason why they should try to deceive us in this matter, and our Holy Mother the Church teaches us that sacred tradition can have the weight of scripture in certain cases. They ask for nothing but that I consecrate tne spot for holy worship, to keep faith with their fathers' pious tradition. They ask for no church, only for the blessing of the cave as a little chapel in honor of the visit of the Holy Family. Till now I have hesitated, doubting my capacity to so judge tradition, and for want of records or of a miraculous happening, but... "
"But if we endow a little chapel there, and provide it with a suitable ikon, what harm is done ? If miracles be needed, God will provide them in His good time ".
"Then Your Majesty will sponsor this undertaking ? "
"It is our wish. Let us summon the villager and give him our answer".
Empress Orders Shrine
When the Sidonian stood before her, the Empress spoke to him softly. "Our good Bishop has consented to consecrate the holy place, and we shall send you an ikon and some altar furnish- ings for the new chapel, in token of our esteem. What ao your people call the spot today ?"
"We call it the "Place of the Awaiting", Great Lady, for it was there that Our Blessed Mother awaited her Son ", answered the peasant.
" Good. Do you, Lord Bishop, consecrate it to " Our Lady of the Awaiting", and we shall provide for it a likeness of the blessed Mother, and other suitable objects, and the wherewithal to provide lamps and oil, and other necessities, that our own faith be not less than that of our good villagers of Maghdoushe".
And so it was.
At a date which could not be far from the year 326, the Empress Helena forwarded to the religious authorities of the province of Phoenicia Prima, an ikon of the Virgin and Child, which, like so many other holy pictures known to have been the gifts of Byzantine royalty, eventually came to be regarded as miraculous, and was said to have been painted by the hand of St. Luke himself. Funds were provided from the imperial purse for the upkeep of the chapel during the remaining three centuries of Byzantine rule in Phoenicia. The little shrine was known and visited by the Phoenician Christians, but being overshadowed by the proximity of the major Holy Places in Palestine, does not seem to have attracted foreign pilgrims or undue fame.
Heraclius' Farewell
In 636, Phcenicia's last Byzantine sovereign, Emperor Heraclius, recoverer of the True Cross from the Persians, was decisively beaten at the Battle of the Yarmuk by Arab Generalissimo Khalid ibn al-Walid.
"Farewell, O Syria, and what an excellent land thou art for the enemy !" exclaimed the Basilios, on being forced to abandon the eastern provinces of his empire to the Caliph. The latter, Omar, a pious and humble man, spared Christendom's holiest shrines, in Jerusalem and elsewhere, and showed an inclination toward tolerance in dealing with his new Christian subjects.
Alas, it was not so with Phoenicia, Prima. Less tolerant administrators laid heavy hands on the Christian maritime cities of Tyre, Sidon, Beirut, Byblos, Tripoli, Latakia and even holy Antioch, where the very name "Christian" had first been used.
A hard decision now lay before the elders of Maghdoushe.
"It is not that we object to being the Arab caliph's subjects", they reasoned, "for our fathers had begun to speak Arabic and to adopt Arab customs long before ibn al-Walid's Moslem armies swept over our land. But our faith will be cha]lenged if we remain here in the foothills of Sidon. Already most of the Sidonians have become Moslems, to enjoy privileges and immunities. They will tempt our sons and daughters".
Advent of Islam and Christians of the East
By Dr. George Khoury, Catholic Information Network (CIN)
The Arab Prophet
During his lifetime, Muhammad reacted differently at different times to Jews and Christians depending on the reception they accorded him and also on his dealings with Christian states. At first, Muhammad favoured the Christians and condemned the Jews because they acted as his political opponents.This is reflected in Sura 5:85 : Thou wilt surely find the most hostile of men to the believers are the Jews and the idolaters; and thou wilt surely find the nearest of them in love to the believers are those who say, "We are nasara"; that, because some of them are priests and monks, and they wax not proud. (Sura 5:85; see also Sura 2:62; 5:69; 12:17).
Later he turned against them and attacked their belief that Jesus was God's son (Sura 9:30), denounced the dogma of the Trinity (4:17), and pointed to the division of the Christians amongst themselves (5:14). Most often though, Muhammad adopted an intermediate position: the Christians are mentioned together with the Jews as "People of the Book," while their claim of possessing the true religion is refuted. (See Sura :114; 3:135, 140; 9:29). And they will be punished by God.
Fight those who believe not in God and the Last Day and do not forbid what God and His Messenger have forbidden--such men as practice not the religion of truth, being of those who have been given the Book until they pay the tribute out of hand...That is the utterance of their mouths, conforming with the unbelievers before God. God assail them! How they are perverted! They have taken their rabbis and their monks as lords apart from God, and the Messiah's, Mary's son, and they were commanded to serve but One God; there is no God but He (Suras 29-31).
During his lifetime Muhammad settled his relations with Christian political entities by treaties whereby they were allowed to keep their churches and priests, and also had to pay tribute and render some services to Muslims.
During the period of two hundred years following Muhammad's death, the attitude of Islam to Christianity remained generally similar to what it had been during the closing years of the prophet's life; Christianity was regarded as parallel to Islam, but corrupt. To this extent, Islam was superior. The outstanding consequence of this period, however, was the impressing on the masses of ordinary Muslims the view that Christianity was corrupt and unreliable.This, together with the death penalty for apostasy, kept the Muslims in lands ruled by the scimitar effectively insulated from Christian propaganda. Let us view this more closely, considering first the period immediately following the death of the prophet in 633 A.D.
The Covenant of Umar I (634-644)
The year after the death of the prophet in Arabia, the stage was set for a full-dress invasion of neighboring lands. In 634 the Arab forces won a decisive victory at Ajnadayn, and Damascus surrendered to Khalid ibn-al-Waleed in September 635. Jerusalem capitulated in 638 and Caesarea fell in 640, and between 639 and 646 all Mesopotamia and Egypt were subjugated. The last links connecting these Christian lands with Rome and Byzantium were severed; new ones with Mecca and Medina were forged. In about a decade the Muslim conquests changed the face of the Near East; in about a century they changed the face of the civilized world. Far from being peripheral, the victories of Islam proved to be a decisive factor in pruning life and growth of Eastern Christianity.
After the Arab invasions have stopped, there arose the problem of administering these new lands. Umar ibn-al-Khattab (634-644) was the first man to address himself to this problem. Despite the fact that later additions were made to it, it is agreed that the surviving covenant represents Umar's own policy. The conquered peoples were given a new status, that of dhimmis (or ahl-al-Dhimmi). As dhimmis they were subject to tribute which comprised both a land-tax (later kharaj) and a poll-tax (later jizyah) while they enjoyed the protection of Islam and were exempt from military duty, because only a Muslim could draw his sword in defense of Islam.
How Greek Science Passed to the Arabs
The Christian community, educated and civilized in the multicultural Byzantine east, was the catalyst that brought modern education and learning to the invading Arab tribes. By translating the works of the Greeks and other early thinkers and by their own contribution, the Christian community played a vital rule in transmitting knowledge. Later on, that flourished in the major Arab contribution to the fields of science and art. Some names of Eastern non-Arab Christians that should be remember for this often forgotten and unappreciated fact are:
Yusuf al-Khuri al-Qass, who translated Archemides lost work on triangles from a Syriac version. He also made an Arabic of Galen's De Simplicibus temperamentis et facultatibus. Qusta Ibn Luqa al-Ba'lbakki, a Syriac Christian, who translated Hypsicles, Theodosius' Sphaerica, Heron's Mechanics, Autolycus Theophrastus' Meteora, Galen's catalog of his books, John Philoponus on the Phsyics of Aristotle and several other works. He also revised the existing translation of Euclid. Abu Bishr Matta Ibn Yunus al-Qanna'i, who translated Aristotle's Poetica. Abu Zakariya Yahya Ibn 'Adi al-Mantiqi, a monophysite, who translated medical and logical works, including the Prolegomena of Ammonius, an introduction to Porphyry's Isagoge. Al-Hunayn Ibn Ipahim Ibn al-Hasan Ibn Khurshid at-Tabari an-Natili, and the monophysite Abu 'Ali 'Isa Ibn Ishaq Ibn Zer'a. Yuhanna Ibn Batriq, an Assyrian, who produced the Sirr al-asrar. 'Abd al-Masih Ibn 'Aballah Wa'ima al-Himse, also an Assyrian, who translated the Theology of Aristotle (but this was an apidged paraphrase of the Enneads by Plotinus). Abu Yahya al-Batriq, another Assyrian, who translated Ptolemy's Tetrabiblos. Jipa'il II, son of Bukhtyishu' II, of the prominent Assyrian medical family mentioned above, Abu Zakariah Yahya Ibn Masawaih, an Assyrian Nestorian. He authored a textbook on Ophthalmology, Daghal al-'ayn (The Disease of the eye). Hunayn Ibn Ishaq, an Assyrian. Sergius of Rashayn, "a celepated physician and philosopher, skilled in Greek and translator into Syriac of various works on medicine, philosophy, astronomy, and theology". Other Monopysite translators were Ya'qub of Surug, Aksenaya (Philoxenos), an alumnus of the school of Edessa, Mara, bishop of Amid.
For further details, see book review: How Greek Science Passed to the Arabs
The Ummayads
The Ummayad caliphs (661-750) lived as Arabs first and Muslim second. As a consequence, their era was liberal in both political and religious matters. However, during the rule of the Ummayad caliph Umar II (717-720) there arose the concern to summon conquered peoples to Islam and to create favorable conditions allowing an equitable or better participation of all Muslims in the social and political life of the community. Umar was shocked that non-Muslims should exercise authority over Muslims, and tried to prevent it. In Egypt he removed some of the Coptic officials from their positions and replaced them by Muslims, and it seems that he applied this policy throughout the whole empire. He wrote to the governor of Egypt: "I do not know a secretary or official in any part of your government who was not a Muslim but I dismissed him and appointed in his stead a Muslim." This policy of Umar II was translated during the later Abbasid era into a major program due to the discontent of many Muslims with the excesses and corruption of the liberal Ummayad caliphs and the frustration that non-Arabian Muslims, especially Persian Muslims, felt on being treated as second-class citizens. Also due to external political circumstances and to the unruly and socially disruptive conduct of some Christian groups, Umar II reacted with some vehemence against the Christians. He abrogated the jizyah for any Christian who converted, and imposed other demeaning restrictions:
Christians may not be witnesses against Muslims. They may not hold public office. They may not pray aloud or sound their clappers. They may not wear the qaba', nor ride on a saddle. A Muslim who would kill a Christian would be liable to a fine, not death. He abolished the financial arrangements whereby churches, convents and the charities were maintained. Despite these exceptions, Ummayd rule was characterized on the whole by political as well as religious and intellectual liberalism. That is why Ummayad caliphs, with the exception of Umar II, did not press for or even favor, conversion to the Islamic faith.
The Abbasid Era (750-1258)
With the Umayyad's fall in 750 the hegemony of Syria in the world of Islam ended and the glory of the country passed away. The coming to power of the Abbasid dynasty marked a radical change in the balance of power within the caliphate. In a vast and complex body such as the caliphate had now become, there was an intricate network of party interests, sometimes conflicting and sometimes coinciding. The recovery of the equilibrium was thus no simple matter; and for the whole of this century, (i.e., the 8th century) the caliphs had as a prominent aim the framing of a policy which would rally the majority of the inhabitants behind it. In an Islamic environment, it was inevitable that such a political struggle should have religious implications. First, and vis-a-vis other Muslim groups, the Abbasid caliphate touched a number of risings of Kharajites who refused to submit to the new rule. There were also other opponents who questioned the legitimacy of the Abbasids' claim to the caliphate. As for the Christians as well as for the rest of ahl-al-Dhimmi, the Abbasid era would prove to be less tolerant of non-Muslims and would either re-enact old anti- Christian legislation or create new restrictions.
The Abbasids chose Baghdad for headquarters, though for a short period of time al-Mutawakkil (847-861) transferred his his seat back from Iraq to Damascus (885). As the Melkites were few in numbers in Mesopotamia it was the Nestorians and the Jacobites who under Abbasid rule shared more strongly in the literary life of the country and brought greater contributions.The beginning of the Abbasid caliphate until the reign of al-Mutawakkil (847-861) marked the zenith of the Nestorian Church from mid 8th century to mid 9th century. This prodigious success was made possible by the great number of zealous and educated monks, formed by the many schools existing at the time. In Baghdad itself, there were apparently many important monasteries, groups of professors, and students. There were, for example, the school of Deir Kalilisu and Deir Mar Fatyun and the school of Karh.
In the last two schools medicine and philosophy were taught along with the sacred disciplines. Christian physicians and especially scribes exerted some kind of tutelage within the Nestorian Church, and tried their best to obtain for their community a more benevolent legislation from Muslim rulers. Though the Abbasids showed tolerance towards the other religious, non-Muslim groups, still their tolerance was displayed mostly vis-a-vis some of their coreligionists who lived on the margins of traditional Islam.
The Christians, especially the Melkites who lived in the eastern provinces of the empire, had much to endure. Before, al-Mutawakkil Abu Gafar al-Mansur (754-775) imposed many vexing measures upon the Christians. In 756, he forbade Christians to build new churches, to display the cross in public, or to speak about religions with Muslims. In 757, he imposed taxes on monks, even on those who lived as hermits, and he used Jews to strip sacristies for the treasury. In 759, he removed all Christians from positions in the treasury. In 766 he had the crosses on top of the churches brought down, forbade every nocturnal liturgical celebration and forbade the study of any language other than Arabic. In 722, he required both Jews and Christians to exhibit an external sign to distinguish them from other believers. Abu Gafar al-Mansur also put in prison, for different reasons, the Melkite Patriarch Theodoret, the Patriarch Georges, and the Nestorian Catholicos James. Al-Mahdi (775-785) intensified the persecution and had all the churches built since the Arab conquest destroyed. The Christian tribes of Banu Tanuh, which counted 5000 fighters, were forced to embrace Islam. Angered by the defeats he incurred at the hands of the Byzantines, al-Mahdi sent troops to Homs in Syria, to have all the Christians abjure their faith. However, many of these laws were not enforced. For example, when Umar II tried to dismiss all dhimmis from government services, such confusion resulted that the order was ignored.
The Barmakid viziers, of Turkish origin, who were the strong arm of the Abbasid caliphs, seem to have manifested a certain measure of benevolence towards ahl-al-Dhimmi (the tributaries) and especially towards the Christians. It is only at the end of the rule of Harun al-Rahid (786-809), i.e., after the disgrace of the Barmakids, that some measures were taken against the Christians. Harun al-Rashid re-enacted some of the anti-Christian and anti-Jewish measures introduced by Umar II (717-720). In 807, he ordered all churches erected since the Muslim conquest demolished. He also decreed that members of tolerated sects should wear a prescribed garb. But evidently much of this legislation was not enforced. Under his son al-Ma'mun (813-833) there was in 814 a general persecution in Syria and in Palestine. Many Christians and church dignitaries escaped into Cyrpus and into Byzantine territories. Conditions under al-Watheq (842-847) did not improve and were sad indeed for the Christians. Under al-Mutawwakil (847-861) there was intensification of discontent on the part of Christians due to harsh conditions imposed on them. In 850 and 854 al-Mutawwakil revived the discriminatroy legislation and supplemented it by new features, which were the most stringent ever issued against the minorities. Christians and Jews were enjoined to affix wooden images of devils to their houses, level their graves even with the ground, wear outer garments of yellow color, and ride only on mules and asses with wooden saddles marked by two pomegranates-like balls on the cantle. Basing their contention on a Qur'anic charge that the Jews and the Christians had corrupted the text of their scriptures (Surs. 2:70; 5:16-18), the contemporary jurists ruled that no testimony of a Jew or Christian was admissible against a Muslim.
Legally speaking, the law put the male dhimmi below the male Muslim in nearly every way. It protected his life and property but did not accept his evidence. Eight acts put the dhimmi outside the law: conspiring to fight the Muslims, copulation with a Muslim woman, an attempt to marry one, an attempt to turn Muslim from his religion, robbery of a Muslim on the highway, acting as a spy or a guide to unbelievers, or the killing of a Muslim. However, despite these stringent laws, the social status of Christians was not that bleak. The consequences of this anti-Christian legislation were mitigated to a certain degree by the number and influence of some Christians in prestigious and vital professions, such as in medicine and high positions of government; e.g., Abu l-Hasan Sa'id ibn Amr-ibn-Sangala, who occupied the position of secretary under the Caliph al-Radi (934-40), and who was as well appointed as special secretary for the two sons of the Caliph in 935, and also Minister of Expenditure, and who rendered inestimable services to the Christians. Because Islam prohibits the practice of usury to Muslims, Christians exercised a certain monopoly on the trades of goldsmith, jeweller, and money-lender. Consequently, many Christians were rich and this stirred further feelings of jealousy against them. On the whole, relations between Muslims and Christians were peaceful and unfair laws were not always enforced.
However, the Christians could not help but feel and endure the stigma of inferiority. Even the literature of Islamo-Christian controversy should not mislead us on their true condition in the land of Islam. The tolerance they enjoyed was not the result of a state policy consistently upheld by all the caliphs. On the part of the caliphs, it was mostly motivated by their concern to protect and advance the sciences and the arts. The Islamization of Syria and Iraq and other lands no doubt facilitated Arabization. After the Arab military victory, there was the conquest and victory of Islam as a religion when many Christians in Syria and other lands converted to Islam to escape their oppressive and humiliating conditions. Finally there was the linguistic victory as Arabic supplanted Greek and Syriac.
Phoenician Christian dispersion and refuge in Mount Lebanon and Cyprus
Exodus to Zahle
The younger men argued that the hills and valleys of Sidon were
rich and fruitful. To withdraw into the inhospitable fastnesses of Mount Lebanon, to abandon their sacred shrine, where the Holy Family had honored their village alone of all Phoenicia would be cowardice. The chapel itself would be their talisman and safeguard.
"Nay. These are evil days. There will come fanatics who will seek out our holiest shrines to destroy them. The good Omar spared Jerusalem, but those who followed him grow more bold and arrogant daily, and only God knows what may some day happen to the Holy Sepulchre itself. It is best that we conceal the place of Our Lady in Maghdoushe and go to the land of Christians, in the interior, keeping the secret and our faith in our hearts until we return here in better days".
According to the patriarchal custom of the Arabs and of Mount Lebanon, the will of the elders prevailed. Carefully they concealed the entrance to the ancient grotto with stones, earth and vines. Little by little they sent their herds and most prescious possessions back through obscure mountain paths to the strongholds of Christian Lebanon. When the decided-upon day arrived, the entire populace fled en-masse to the towns of Zahle and Zouk, from whose secure heights strong Christian bands were successfully maintaining themselves. Eventually the caliphal governors, wearying, of incessant and fruitless punitive expeditions. advised the imperial court in Damascus that the best way to control these stubborn "People of the Book" would be to recognize them as autonomous communities, paying a fixed tax, under their own religious leaders. It was thus that the Maronite Patriarch of Antioch and of all the Orient became a virtual Prince-Bishop of Mount Lebanon. The Greek Catholic followers of the Byzantine rite, to which the Maghdoushe villagers adhered, were placed beneath the rule of their owm metropolitans and of the Melkite Patriarch of Antioch. As long as they stayed in their new mountain retreats they were unmolested, but return to Maghdoushe they dared not.
The legend of Sayidet al-Mantara; as Our Lady of the Awaiting is called in Arabic continued to be passed down among the exiled Maghdoushians for the next thousand years. It grew dim, but it persisted.
The community could have returned in Crusader times, some half-thousand years later, save for a new factor. The Crusaders, it so happened, were all of the Latin rite, and although the Maronites and many of the Greek Catholics were also in communion with Rome, they clung to their Oriental usage and to their Syriac and Greek liturgies, refusing to subordinate themselves to the Latin customs of the Franks, which the latter tried to impose throughout their dominions. For their part, the Crusaders of Sidon, or La Sagette, as they called it, spent most of the 12th and 13th Centuries in the shadow of al-Mantara without ever suspecting the grotto chapel's existence. In fact, they built a small castle, called La Franche Garde, on top of the ruins of Empress Helena's tower, within a stone's throw of the hidden entrance to the cave, without ever finding it.
Return Under Fakhreddin
Rediscovery of al-Mantara had to await the reign of Lebanon's greatest ruler of all times, the Druze prince, Fakhreddin II "the Great" (1572-1635), in the early 17th Century. The diminutive mountaineer, paramount prince of the followers of a secret Oriental religion which believes in strict unitarianism and in the transmigration of souls, was perhaps the most tolerant and enlightened Arab ruler of his day and age. With a Christian (Maronite) Prime Minister, a Moslem Minister of the Interior, a Druze army commander and a Jewish Finance Minister, it was
not surprising that his non-sectarian state, where all religions flourished under the princely patronage, soon became the most contented and prosperous principality in the Ottoman empire.
Openly making treaties with Tuscany, other Italian states, Spain and France, opening his ports to foreign trade, welcoming Jesuit missionaries to open educational missions in Mount Lebanon, Fakhreddin the Great created, for the first time in a thousand years, the conditions of freedom and security which alone could induce Maghdoushe's sons to return to their ancestral home.
Again the elders announced their decision. Again the young men drove the flocks and herds over mountain trails back to the pleasant rolling hilltops above Sidon.
But they could not locate Sayidet al-Mantara, now only a dim, half-forgotten tradition, even though for years they worked almost daily within a few yards of the hidden grotto, as they pulled down La Franche Garde, stone by stone, for building material for their new homes.
Rediscovered by Lad
One day, as a village lad was tending his goats in a bramble thicket near the ruined castle, one of the kids fell down a chimney-like opening in the porous limestone rocks typical of Mount Lebanon. He could hear the little goat bleating, still alive, in some recess, far below. Good goatherd that he was, the boy made a rope of vines, tied it to a small tree, and descended, somewhat fearfully, into the black depths. Just before he reached the spot where the goat was, his rope broker and he tumbled onto a flat rock floor, but the little goat scrambled happily into his arms. When his eyes became accustomed to the gloom, the lad ,was startled to see before him what appeared to be a rock-cut altar, from whose niche came the faint glow of a golden object Approaching it, the boy saw that it was a holy ikon. Without touching it, he piled some nearby stones on the floor beneath the hole through which he had fallen, and worked his way back up the fissure, the little kid securely tied into his clothing. Running to the village, he told the people of his discovery.
The next day a man was let down into the cave with a torch. He found tha walled-up entranceway and led a party to open it. The elders solemnly assured the younger generation that this was indeed the holy spot of their ancestors, whose memory had been one of the community's strong,est bonds of solidarity while they were in exile.
"The ikon is ours, given to us by Saint Helena. Let us enshrine it in our new church", they said, sending a courier to the Bishop of Sidon to advise the prelate of the momentous discovery. The holy picture was carried with reverence to the towering new church of Crusader masonry in the center of the town and placed on the sanctuary screen.
But when the Bishop arrived, a day later, the ikon was missing from the church. Nevertheless, His Excellency went to see the holy cave. There, on the rock-cut altar, was the ikon !
"Strange," said the Bishop, "but take it back to the church."
That night they put a guard around the church, but in the morning the ikon was back in the cave.
The Reluctant Ikon
"Enough", observed His Excellency, "it is clear that Our Lady does not wish the holy ikon to leave the grotto. According to tradition, the cave has already been dedicated as a place of worship, and this is substantiated by the altar-stone. Therefore, we hereby rededicate it as the Church of Sayidet al-Mantara and we order that the ikon remain perpetually on its altar."
And thus it remains today. A few pointed masonry arches were later built as a simple porch for the church, whose main room is the chapel, with the contiguous grotto chambers used for storage. The adjacent hilltop has now been converted into Sidon's Greek Catholic cemetery, where Catholic Sidonians, and others of their rite throughout Lebanon, may be buried near the spot where they believe that Jesus and Mary once stood, looking down upon Phoenicia's Queen of Clities, in the early days of the Roman empire.
The ikon itself, which has never left the sanctuary since the 17th Century, is faded and worn, with metallic haloes of gold and with silver hands affixed to the wood over their painted sors. A leg of the Child, also of silver, has been misplaced too far to the left, and the entire picture is now encased in glass and almost impossible to photograph satisfactorily. Under the circumstances, the painting has never been studied thoroughly by competent experts, but those who have examined it superficially agree that it seems to be of the early Byzantine type, if not older. The metallic additions are modern, not antedating the 17th Century.
Crusader Ruins Buried
On the point of the hill, where the shell of a World War II guard post obscures the site of the castle's ruins, visitors now go to get a sweeping panorama view of Sidon. During the late Ottoman period, workmen discovered the door to an underground vault of the castle, but the village priest, on instructions from his bishop, ordered it sealed and reburied for fear that a Turkish expedition might come looking for treasure, with dire results for both Sayidet al-Mantara and the villagers of Maghdoushe.
Renan, in 1860, found one course of masonry still above the ground, but today ever, that has disappeared. There are traces, however, of the rock-cut stairway, 100 yards long and three to four in with that ran up the hill from the west to an esplanade in front of (south of) the castle, although the modern highway now cuts through a large section of this grand staircase.
To reach al-Mantara one may take a "service" taxi near the south end of Sidon's main street (for 50 piasters, to Maghdoushe) asking to be let out at Sayidet al-Mantara, or, if driving, follow the coast highway about 4 kilometers south (across the river Saitaniq), turning left, (inland) on the branch paved road for an additional three kilometers or so.
Source:
  1. Lebanon, Bruce Condè, second edition, Harb Bijjani Press, Beirut, 1960
For additional reading on the status of persecution of Eastern Christians after the Arab invasion and the subsequent occupations by Muslim forces, please read a detailed account on this Assyrian site. Further, the massacres of Eastern Christians in the late 1800s is well documented in the "Massacres" page on this site.
Eusebius of Caesarea
Eusebius, c.260-c.340, was the first historian of the Christian church. The outbreak of persecution during the reign of Diocletian forced Eusebius to take refuge in Egypt, but he was captured and imprisoned. Around 315 he was elected bishop of Caesarea, in Palestine, and became embroiled in the controversy over Arianism, in which he took the side of Arius. At the Council of Nicaea (325 A.D.), he sought to reconcile the opposing parties. Although he did not incline to the homoousios doctrine of Athanasius, which established the full divinity and equality of Christ with the Father, he eventually signed the formula approved at Nicaea, largely in deference to Emperor Constantine, who had convened the council.
Eusebius was a writer of immense productivity and learning. His Chronicle (c.303) and Ecclesiastical History (c.324) are principle sources of early Christian history. The History is both a political theology and a theology of history, the first major attempt to explain the association of Christianity with the Roman Empire and to take a historical approach in describing the development of the church.
Eusebius of Nicomedia
Eusebius, d. c.342, was the bishop of Nicomedia and a leader of Arianism, a Christian heresy denying the divinity of Jesus Christ. Little is known of his early history, although it is likely that Eusebius and Arius were fellow disciples of Lucian of Antioch. At first the bishop of Berytus, Eusebius moved to Nicomedia, the seat of the imperial court. He signed the formula approved at the Council of Nicaea (325; see Nicaea, COUNCILS OF) declaring the full divinity and equality of Christ with the Father. After the council, however, Eusebius advocated the views of Arias with renewed zeal. Though Emperor Constantine I banished him, he was restored through the favor of the empress, and he used his increasing political and ecclesiastical ascendancy to procure the banishment of Athanasius, one of the leaders at Nicaea, in 335. In 337 he baptized Constantine, the first Christian emperor, and in 339 he was appointed bishop of Constantinople.
Panegyric on the Splendor of Affairs
A Certain one of those of moderate talent, who had composed a discourse, stepped forward in the presence of many pastors who were assembled as if for a church gathering, and while they attended quietly and decently, he addressed himself as follows to one who was in all things a most excellent bishop and beloved of God, through whose zeal the temple in Tyre, which was the most splendid in Phoenicia, had been erected.
Panegyric upon the building of the churches, addressed to Paulinus, Bishop of Tyre
Tyre was subsequently under the influence of Ptolemaic Egypt and in 200 became part of the Hellenistic Seleucid kingdom; it finally came under Roman rule in 68 BC. It was often mentioned in the New Testament and was famous in Roman times for its silk products and for a purple dye extracted from snails of the genus Murex. By the 2nd century AD it had a sizable Christian community, and the Christian scholar Origen was buried in its cathedral (c. 254). Under Muslim rule from 638 to 1124, Tyre grew prosperous as part of the kingdom of Jerusalem, a crusader state in the 12th and 13th centuries. The Holy Roman emperor Frederick I Barbarossa, who died on the Third Crusade, was buried in its cathedral (1190). Captured and destroyed by the Muslim Mamluks in 1291, the town never recovered its former importance.
In biblical times it was in Qana (Cana) near Tyre that Jesus turned water into wine at the wedding feast. (More to come regarding newly found archeological evidence).
Cathedral of Paulinus discoverd in Tyre. (More to come regarding newly found archeological evidence).
What remains to be said, in the coastal towns of Phoenicia the population became mainly Sunnite Muslim, but in town and country alike there remained considerable numbers of Christians of various sects. In course of time, virtually all sections of the population adopted Arabic, the language of the Muslim states in which ancient Phoenician (now Lebanon) was included.

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يوسف يمين في كتابه - بيت لحم اللبنانية

يمين - بيت لحم
معلومات تُنشر للمرّة الأولى عن ولادة المسيح. عالم يهودي يؤكد إكتشاف يمين حول بيت لحم اللبنانية  
بول باسيل -  عن موقع ايلبنانيون - الخرائط والوثائق -

أمضى الجليل يوسف يمين حوالي 21 عاماً من حياته منقباً، ومدققاً، وقارئاً، ومفتشاً، وباحثاً عن بيت لحم اللبنانية.. وبات معلوماً أنّ جنى تلك الأبحاث العلمية أصبحت موثقّة لأيّ قارئ جادّ وباحث في كتابه "المسيح ولد في لبنان لا في اليهودية" الصادر منذ العام 1999، وفيه كلّ الحقائق التاريخية والجغرافية والتوبونومية والتوبولوجية..

ما يكشفه الجليل يوسف يمين، في لقائه مع فريق عمل موقع ايلبنانيون، الذي التقاه في زغرتا في مناسبة ميلاد السيد المسيح، وجود عالم أثار يهودي من أصل الماني يُدعى "افيراي أوشري" يؤكد وجود بيت لحم لبنانية أيضاً بالوقائع والمستندات، فالأخير عاينها عن كثب نتيجة مهمّة بحثية علمية من قبل الحكومة الإسرائيلية.. والجديد الذي يكشفه الينا كاهن زغرتا، هو أنّ بيت لحم تلك، طمرت اسرائيل عن قصد آثار المغارة لطمس الحقيقة.. ويشير يمين الى أنّ العالم اليهودي "اوشري" نقل اليه بواسطة راهبة، كافة المستندات العلمية والصور الفوتوغرافية اليه بلغات أربع.. واليكم القصة: 
تبدأ القصة مع الأب يمين الذي طلب من إحدى راهبات "المحبة العازرية" المتواجدة في فلسطين (اسرائيل)، التفتيش عن مغارة بيت لحم الواقعة في الجليل، والتي تقع تحديداً جنوب الناقورة (حوالي 30 كلم)، يقول: "إعتاد الإكليروس الإهدني على الإجتماع فيما بينهم مرّة في العام، طلبت من الراهبة المتواجدة في فلسطين في العام الذي ستقضيه في اسرائيل، التوجّه الى مكان محددّ، للتأكد من وجود بيت لحم اللبنانية، والمكتشفة من قبلي نتيجة أبحاثي العلمية وقراءاتي الموثقة، طالباً منها تصوير المعلم إذا أمكن"، يضيف يمين مبتسماً "إستخفّت الراهبة بقولي، ولكنّها قبل مجيئها الى لبنان، عاينت المكان المحددّ من قبلي، بيد انّها تفاجأت بوجود معلمٍ واضح في منطقة الجليل مكتوب عنه باللغة العربية والإسرائيلية "بيت لحم".. يتوقف يمين قليلاً ويقول: "إسم داريا متواجدة في لبنان في أربعة امكنة، كذلك إدّه، هناك بلدة في قضاء البترون وأخرى في قضاء جبيل". ويضيف: "حاولت الراهبة الإستفهام والإستطلاع عن الموضوع، فنُمي اليها التوجّه الى عالم آثار يهودي من أصل الماني ينقّب في المكان، ولما حاولت استنطاق العالم عن الموضوع، شارحة له أنّه يوجد كاهن ماروني (الأب يمين) يقول إستناداً الى قراءاته، أنّ السيّد المسيح ولد في بيت لحم الواقعة في الجليل، كان تأكيد مطلق من قبل عالم الاثار اليهودي.. وتنقل عنه الراهبة، قوله: "للأسف لا يزال معظم المسيحيين يصدقون اليهود في مسألة ولادة المسيح، وسبب هذا اللغط كله لتقريب موطئ ولادة المسيح الى اورشليم..".

يكمل يمين سرد القصة: "طلب العالم اليهودي من الراهبة إمكانية التواصل معي، ولكن الراهبة ابلغته تلقائياً، رفضي المبدئي التواصل مع اليهود.. عندئذٍ أودع الراهبة ملفاً كاملاً عن بيت لحم اللبنانية لإيصاله اليّ". ويقول الأب يمين: "وهذا كان، الملف دقيق للغاية، وهو بلغات أربع، الماني – فرنسي – عربي – سرياني، وفيه كافة التفاصيل عن موقع بيت لحم – الجليل مع الصور الفوتوغرافية، وقد استندت الى بعضها في كتابي "المسيح ولد في لبنان".

ويخبرنا الأب يمين، أنّه في كتابه الموثّق لم يكشف إسم العالم اليهودي، فيقول: "إسمه "افيراي اوشري" هو عالم يهودي من أصل الماني.. وقد كشف مؤخراً بعد صدور كتابي من خلال مجلة "Le Monde de la Bible" (المجلة الكاتوليكية المتخصصة بالعلوم والأثار الدينية) أنّ بيت لحم الجليل - الكنعانية - هي المهد الحقيقي الذي ولد فيه السيّد المسيح، وتشير المجلة المسيحية ايضاً، الى أنّ كتّاب الأناجيل المقدسّة، تحدثوا عن ولادة المسيح في بيت لحم اليهودية لتقريبها قليلاً من اورشليم..".

سألناه عن غاية إرسال تلك المعلومات وهذه الملفات اليه، يجيب: "قبل مجيء الراهبة اليه والتحدث معه عن الموضوع، طلبت منه مديرية الاثار في اسرائيل المساعدة لإكتشاف بيت لحم الحقيقية، ومع وضع كافة الدراسات موضع التنفيذ، وتصويرها وتوثيقها، علم أنّ الإسرائيليون عازمون على طمس هذه الحقيقة، وهذا ما حصل بالفعل، إذ عمدت اسرائيل على طمر أثار مغارة بيت لحم – اللبنانية حيث مكان ولادة السيد المسيح، وتعبيد طريق إسفلتية فوقها لطمس الحقيقة عن المسيحيين واللبنانيين تحديداً..".

يعلّق الأب يمين على الحادثة قائلاً: "لم يعد جائزاً بعد الآن كبت الحرية والفكر، حالياً هناك مساعي جادة لترجمة كتابي الى اللغات الإنكليزية والفرنسية والإسبانية لتلاقي بعض الكتب الصادرة في الأجنبية، ومن اجلّ حثّ المسيحيين إكتشاف الموقع ومعاينته..". ويضيف أبو المردة: "هذا العالم اليهودي نقل الأمانة العلمية الينا، وابحاثه لاقت ابحاثي.. والسلطات الدينية في الفاتيكان عاينت كتابي، وراديو "الفاتيكان" أجرى مقابلة معي عن الموضوع والجميع يؤكد أنّ مسألة كتابي والمسائل الواردة فيه هي وقائع تاريخية علمية موثقة..".
ولإثبات المؤكد، يطلب الأب يمين منّا، ومن ايّ قارئ فتح العهد القديم بأنفسنا، وقراءة سفر "يشوع" الفصل 19 العدد 15 على سبيل المثال، وفيه: 
1 وخرجت القرعة الثانية لشمعون، لسبط بني شمعون حسب عشائرهم، وكان نصيبهم داخل نصيب بني يهوذا. 2 فكان لهم في نصيبهم : بئر سبع وشبع ومولادة ... وقطة ونهلال وشمرون ويدالة وبيت لحم. اثنتا عشرة مدينة مع ضياعها...

يتوقف الجليل يمين ليقول، ما تفسّره الكنيسة الكاتوليكية (النسخة الكاثوليكية الجديدة دار المشرق، بولس باسيم - النائب الرسولي للاتين - بيروت في 7 تشرين الثاني 1988)، في المدخل الى سفر يشوع – ص 418 - 419، أنّه إذا عدنا الى نصّ يشوع الذي نحن الآن بصدده، والى الآية 15 التي تذكر بيت لحم، نرى النسخة الجديدة تسارع الى التعليق على هذه الآية بالذات، وعلى اسم بيت لحم الوارد فيها، فتقول بالحرف الواحد: "غير بيت لحم التي في يهوذا (أي المعروفة اليوم)، وكانت في الجليل الاسفل…" (النسخة الجديدة، سفر يشوع 19: 5، والحاشية رقم 2، ص 452). وهكذا اذاً تعترف النسخة الكاثوليكية الجديدة بأن هناك مدينة اسمها بيت لحم في شمال فلسطين، في ارض زبولون أي في الجليل. وتعترف ضمناً انها مدينة كنعانية "بقراها" اذ انها تذكرها في عداد المدن التي سيسكن فيها سبط زبولون وتقول عنها "انها غير بيت لحم التي في يهوذا" أي المعروفة اليوم. 

بعض الحقائق الأخرى:
مئات الحقائق تثبت نسب المسيح البشري – الإنساني للبيئة الكنعانية الأسينية ولكننا نكتفي بتعداد بعضها:

- المؤرخ الفرنسي "ارنست رينان" يعتبر أنّ المسيح عاش في لبنان، يقول: "العذراء مريم بعد موت يوسف عادت الى قريتها قانا الجليل في لبنان.. والمسيح عاش في لبنان واعجوبته الأولى كانت حيث تربّى ونشأ".

- يقول المؤرخون القدماء من بينهم العرب، "الطبري" على سبيل المثال، أن مريم العذراء كانت تخدم في معبد كنعاني أسيني في جبل الكرمل"، وزيادة في التأكيد، جاء في سفر الأناشيد عن مريم العذراء في العهد القديم: "هَلُّمي معى من لبنان يا عروس معى من لبنان. انظرى من رأس أمانة، من رأس شنير وحرمون من خُدور الأسود من جبال النمور" (نشيد الأناشيد ٤/ ٨).

- الحضارة الكنعانية الكونية، حضارة "ايل"، كانت تُمهّد وتنتظر مجيء المسيح، ووفق تلك الحضارة بشارة المسيح هو عمانوئيل أي "الله معنا"، وجاء في العهد الجديد: "ها إنّ العذراء تحمل فتلد إبناً يسموّنه عمانوئيل ايّ الله معنا" (متى 1/ 23 نقلاً عن اشعيا 7/ 14)

- علماء آثار غربيون يؤكدون أنّ بيت لحم اليهودية، القريبة من أورشليم (12 كلم)، بنيت عام 300 أو 400 ق.م. فيما  "بيت لحم" الجليل - أفراتا - التي تقع شرق شمال جبل الكرمل (أرض لبنان - 30 كلم جنوب الناقورة) كانت تتبع قضاء صور، وهي التي ذكرت عشرات المرات في العهد القديم قبل ظهور بيت لحم اليهودية (سفر التكوين 35: 16-20؛ سفر يشوع 15: 59؛ سفر القضاة 12: 8 وغيرها الكثير..)

- الديانة اليهودية لا تعرف المعمودية على الإطلاق بعكس الديانة الكنعانية، فكيف تُفسّر معمودية السيّد المسيح ويوحنا المعمدان؟! 

- الجميع يقرّ أنّ المرأة اليهودية لا تخدم في الهيكل وهذه ليست حال مريم العذراء التي كانت تخدم في هيكل أسيني.

- يقول بولس الرسول في رسالته الى العبرانيين (6: 20) ".. دخل يسوع من أجلنا سابقاً لنا وصار عظيم كهنة للأبد على رتبة "ملكيصادق".. وإنّه من الثابت والمحققّ وكما يجمع كلّ المؤرخين اليوم أنّ ملكيصادق هذا هو ملك وكاهن كنعاني..

الخريطة 
الخريطة تعود للمطران يوسف الدبس سنة 1895 في كتابه تاريخ سوريا - برّ الشام – بالإمكان ملاحظة "بيت لحم اللبنانية عند رأس السهم الأعلى وبيت لحم اليهودية عند رأس السهم الأسفل، والمسافة الشاسعة بينهما". كما يظهر الى أيّ مناطق كانت تمتدّ ولاية صيدا في العهد العثماني وكانت تضمّ، بالإضافة الى جنوب لبنان بلاد صفد، سنجق عكا، الناصرة، قضاء حيفا في شمال فلسطي


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mercredi 19 décembre 2012

Citations sur le Liban par ses amis


CITATIONS sur le Liban 


"Ô Notre-Dame du Liban, / Cèdre à l'immense ombrage, / Fais de tes rameaux verdoyants / Un toit pour tes enfants.
Quand menace l'orage / Et que Satan rugit, / Serrés sous ton ombrage, / Nous sommes à l'abri."
     Charles Corm (La montagne inspirée)          
"Le Liban est un concentré d'Euroméditerranée par sa position géographique, sa diversité religieuse et culturelle et son caractère démocratique. La guerre traversée à l'été 2006 impose à l'Union européenne de démontrer sa force de puissance régionale. Aussi, le Liban est la première épreuve concrète que doit surmonter l'Europe pour conforter sa vision d'un espace méditerranéen en paix, porteur de développement et de démocratie conformément aux engagements pris en 1995 lors de la conférence de Barcelone. Le Liban n'a pas seulement un destin, sombre jusqu'à ce jour. Il doit avoir désormais une destinée : celle de devenir un phare de la démocratie pour le Moyen-Orient du XXIe siècle, en questionnant son histoire, y compris la plus récente." Béatrice Patrie "Qui veut détruire le Liban ?" (2007)           
"Très Saint Père, c'est d'un profond abîme d'angoisse et de douleur que monte vers vous ma voix. Il est un petit peuple qui meurt, qu'on peut effacer de la surface de la terre à cause de sa fidélité à l'Eglise et de son affection à sa fille aînée, la France. Il habite un coin voisin de celui où le Christ est né. Il est honnête, loyal, persévérant dans ses amitiés jusqu'à la mort. Durant des siècles, au milieu de la marée montante de l'Islam, à l'époque où rien ne résistait à ses flots puissants, il y résista et il fit de son petit pays une île qu'il maintint chrétienne. Ce pays, c'est le Liban, une de vos principautés spirituelles. On l'en punit si cruellement que votre Sainteté, si elle en était instruite exactement, n'eût pu demeurer impassible et ne se fût pas contentée de vagues et mensongères assurances. "Lettre ouverte à sa Sainteté Benoît XV, Chekri Ganem (1916) 
"Voici donc que tu n'es plus, pauvre Liban, chanté par la fiancée du Cantique. Voici donc, pauvre Liban, mon pays, que tes amis, pour ne pas sembler te pleurer, se recueillent à ton chevet, et prient. Voici planer sur toi, dans l'émiettement provoqué de tout ce que tu fus, l'heure des ténèbres. L'heure des ténèbres aura donc sonné pour toi, pauvre Liban, pour toi dont le nom signifie Montagne de Lait, Eclatante Blancheur. Voici donc, Liban, que ton lait a tourné et que ta blancheur s'est ternie. Et les oiseaux de Dieu eux-mêmes, qui aimaient la limpidité égale de ton ciel pour qui peut-être fut créé le mot azur, les oiseaux sont partis."Salah Stétié (1994)  
"Vieux Liban toujours jeune et toujours souriant, / Je suis fait de ta glèbe et pétri de ta roche, / De l'azur de ton ciel où je monte en priant, / Et de tes bons gaillards sans peur et sans reproche.
Je suis fait de ton cèdre à jamais verdoyant, / Et de ton humble église au tendre son de cloche, / De ta foi qui persiste au coeur de l'Orient, / Et dont le pur encens au flanc des monts s'accroche. 
Liban au front brillant de neige et d'idéal, / Et qui baignes tes pieds dans un flot de cristal, / Ô Liban deux fois saint de mon père et de ma mère,
Liban sans cesse en fleurs et débordant d'amour, / Je te suis à jamais, ô Liban de lumière, / Plus que reconnaissant de te devoir le jour !..." 
Charles Corm (1952)  
"Une minorité agissante, que l'on ne saurait confondre avec les fidèles de la vénérable religion juive, est parvenue, au siècle de la Déclaration Universelle des Droits de l'Homme, à établir dans les esprits de l'Occident une confusion totale par rapport à une terre déjà normalement peuplée et qui élaborait pacifiquement son destin palestinien. Certes dans les rigueurs qui sont communes aux deux tiers de l'humanité, mais avec une résolution riche d'espérances. Les moyens audiovisuels et ceux de l'écrit ne sont pas encore l'apanage de ce peuple arabe spolié et, depuis juin 1967, sa voix est plus que jamais celle de la souffrance et de l'oppression... L'Occident protecteur d'un Israël expansionniste et sectaire pourrait se réveiller un jour effaré des conséquences tragiques de sa cruelle partialité."Camille Aboussouan (1968)      
"Tel qu'il est, le Liban est, dans son ensemble, l'une des régions montagneuses les plus remarquables du globe. Il a un air de grandeur et de majesté qui frappe tout d'abord le voyageur. Rien n'est surtout comparable aux effets magiques que produit de loin cette longue et belle chaîne, lorsqu'elle est éclairée par les rayons du soleil couchant. Les neiges qui blanchissent ses différents sommets changent alors leur éclat argenté en celui de l'or le plus pur et le plus éblouissant... Enfin ses cimes, devenues sombres et ténébreuses, voient presque aussitôt s'allumer et reluire au-dessus d'elles une foule d'étoiles qui émaillent le firmament dont elles semblent supporter l'immense coupole ; on dirait autant de phares célestes destinés à les éclairer. Bien souvent ce spectacle imposant s'est offert à ma vue, et jamais je ne me suis lassé de l'admirer. C'est qu'il y a dans les grandes oeuvres du Créateur une beauté sublime que rien ne peut égaler, et qui saisit toujours puissamment l'âme et l'imagination de ceux qui jettent sur la nature un regard religieux et observateur." Victor Guérin (1881)      
"Vous avez votre Liban et ses dilemmes. J'ai le Liban et sa beauté. Vous avez votre Liban avec les conflits qui le rongent. J'ai mon Liban avec les rêves qui y naissent. Vous avez votre Liban, prenez-le tel qu'il est. J'ai mon Liban et je n'en accepte que l'absolu. Votre Liban est un imbroglio politique que le temps tente de dénouer. Mon Liban est fait de montagnes qui s'élèvent, dignes et magnifiques, dans l'azur. Votre Liban est un problème international que tiraillent les ombres de la nuit. Mon Liban est fait de vallées paisibles et mystérieuses dont les versants accueillent les sons des cloches et les murmures des rivières... Laissez-moi vous dire à présent qui sont les enfants de mon Liban... Ce sont les vainqueurs où qu'ils aillent, ils sont aimés et respectés où qu'ils s'installent. Ce sont ceux qui naissent dans des chaumières mais qui meurent dans les palais du savoir..." Khalil Gibran (1920)      
"Ce pays, du reste, est admirable. Le Liban a un reste de parfum qu'il avait au temps de Jésus. Ici,je suis déjà en terre biblique. Je vois de ma terrasse à Tyr, Sarepta, l'Hermon, le Carmel, les montagnes de la tribu de Dan... Le Liban, la chose du monde la plus enivrante, par un rare privilège, réunit à un haut degré le grandiose et le charme ; ce sont des Alpes riantes, fleuries, parfumées. Chacun de ses sommets était couronné de temples... Tout ce que je puis vous dire, c'est que l'air du Liban est le plus suave, le plus pur, le plus vivifiant du monde, que ce pays inspire la santé, le repos, la tranquillité d'esprit, une activité bienfaisante et tempérée, que les populations en somme sont bonnes et douces, que la sécurité est plus grande qu'en aucun pays d'Europe et que je traverserais le pays seul à pied sans une ombre d'appréhension." Ernest Renan (1860)     
"Toutes les images de la poésie biblique sont gravées en lettres majuscules sur la face sillonnée du Liban, de ses cimes dorées et de ses vallées ruisselantes. Cette terre a dû être la première, la terre de la poésie terrible et des lamentations humaines ; l'accent pathétique et grandiose des prophètes s'y fait sentir dans sa sauvage, pathétique et grandiose nature." Alphonse de Lamartine (1833)    
"Les liens entre la France et le Liban s'illustrent par leur solidité et leur sincérité. Si la France est investie d'une mission en Orient, le Liban est, de son côté, investi d'une mission en Europe. C'est pourquoi il importe à nos deux pays de demeurer en accord, solidaires, non seulement sur les questions d'ordre pratique, mais également sur les questions politiques. Cette coopération peut aider à restaurer la paix dans la région où se trouve le Liban, et contribuer ainsi à la paix dans le  monde." Le Général Charles de Gaulle (1968)
http://www.rjliban.com/citations.htm


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jeudi 15 novembre 2012

Le Seigneur Jésus a quelques fois réprimandé ses disciples pour leur manque de foi (Matthieu 8.26; 14.31; 16.8). Par contraste, il a fait l’éloge d’une inconnue en lui disant, Grande est ta foi. Cette personne n’était même pas juive, mais païenne!

Le Seigneur Jésus a quelques fois réprimandé ses disciples pour leur manque de foi (Matthieu 8.26; 14.31; 16.8). Par contraste, il a fait l'éloge d'une inconnue en lui disant, Grande est ta foi. Cette personne n'était même pas juive, mais païenne!
Nous apprenons qu'elle descendait des Cananéens,
un nom associé péjorativement aux peuplades païennes qui occupaient la Palestine avant la conquête de Josué. Dieu les avait voués à une destruction totale en raison de leur corruption. Et pourtant, malgré les origines de cette femme, Jésus lui dit, O femme, grande est ta foi.

Comment s'est manifestée la grandeur de sa foi? Et d'ailleurs, qu'est-ce qu'une 'grande foi' exactement? Ce sera le sujet de notre leçon. Lisons ce passage en Matthieu 15.21-28.

Matthieu 15.21. Et Jésus, partant de là, se retira dans les quartiers de Tyr et de Sidon.
22 Et voici, une femme cananéenne de ces contrées–là, sortant, s'écria, lui disant, Seigneur, Fils de David, aie pitié de moi ; ma fille est cruellement tourmentée d'un démon.
23 Et il ne lui répondit mot. Et ses disciples, s'approchant, le prièrent, disant, Renvoie–la, car elle crie après nous.
24 Mais lui, répondant, dit, Je ne suis envoyé qu'aux brebis perdues de la maison d'Israël.
25 Et elle vint et lui rendit hommage, disant, Seigneur, assiste–moi.
26 Et lui, répondant, dit, il ne convient pas de prendre le pain des enfants et de le jeter aux chiens.
27 Et elle dit, Oui, Seigneur ; car même les chiens mangent des miettes qui tombent de la table de leurs maîtres.
28 Alors Jésus, répondant, lui dit, O femme, ta foi est grande ; qu'il te soit fait comme tu veux. Et dès cette heure–là sa fille fut guérie.

Une femme païenne

O femme, grande est ta foi. Vous savez, sur la base
de ces paroles de Jésus, on peut conclure que cette femme occupe probablement une position plus élevée que celle des apôtres dans le royaume céleste. À ses propres disciples, Jésus a plusieurs fois dit, 'Gens de peu de foi.' Mais à cette Cananéenne, il dit, O femme, grande est ta foi.

J'ai la sincère conviction que tout près du trône où Jésus est assis, nous trouverons non pas les douze apôtres, non pas de célèbres prédicateurs, non pas d'honorables anciens, mais plutôt des personnes insignifiantes comme cette femme de Canaan dont
on ne connaît même pas le nom. Voilà un bel encouragement pour les croyants qui font peu de bruit mais dont la foi n'est pas moins vibrante.

Car cette mère désespérée n'avait rien qui méritait l'attention. Constatez les faits selon le point de vue d'un Israélite. D'abord, c'était une femme. Dans la société juive du temps, les femmes jouaient un rôle effacé et on avait coutume d'ignorer leur présence dans les lieux publics.

Ajoutez à cela le fait que c'était une femme syrophénicienne, une Cananéenne. Les Juifs
voyaient les païens comme des gens pécheurs et impurs. Leur mépris était encore plus grand lorsqu'il s'agissait de Cananéens.

Et comme si cela n'était pas assez, elle avait une fille qui était tourmentée par un démon (v. 22). Qu'est-il arrivé pour qu'elle se retrouve dans une telle
condition? Les enfants ne tombent pas spontanément sous le pouvoir des démons, à moins qu'un membre
de la famille se soit adonné au spiritisme.
Cela soulève tout de suite des questions concernant l'état moral de cette famille. Y a-t-il quelqu'un dans
sa famille qui se serait livré à l'influence des esprits impurs par des pratiques occultes?

La détresse et le trouble de sa famille ont amené cette mère à Christ. Elle le supplie de guérir la maladie
de sa fille. Par sa position de femme et surtout de païenne, elle ne pouvait prétendre à rien devant un rabbin. Mais cela ne suffisait pas pour l'arrêter.
Défiant les règles sociales de cette période, elle accourt auprès du Seigneur pour implorer sa compassion.

Seigneur, Fils de David

Il faut noter que cette femme ne percevait pas Jésus comme un simple faiseur de miracles. À trois reprises, elle s'adresse à lui par le titre de 'Seigneur,' kyrie. 'Seigneur, aie pitié de moi.' 'Seigneur, viens à mon secours.' 'C'est vrai, Seigneur.' Versets 22, 25, 27.

Voulait-elle se montrer polie en l'appelant 'Seigneur'? Je ne pense pas que la courtoisie en était la raison. Regardez le v. 22. Non seulement elle s'adresse à Jésus comme 'Seigneur', mais elle l'appelle aussi 'Fils de David'. Seigneur, Fils de David. 'Fils de David' est un titre typiquement juif donné au Messie qui devait naître dans la lignée du roi David.

L'utilisation du titre 'Fils de David' par un non-Juif est tout à fait remarquable. Cette femme possédait manifestement une certaine connaissance du Judaïsme. Vivant dans le voisinage de la Galilée, elle avait sans doute entendu parler du Sauveur dont les Juifs attendaient la venue. Ce descendant naturel du roi David devait établir un royaume éternel. Le nom qu'elle donna à Jésus, 'Fils de David', montre qu'elle voyait réellement en lui le Messie promis par le Dieu des Juifs. Une foi authentique se développa en elle. Elle était maintenant prête à l'accepter comme son Seigneur, son Maître. C'est pourquoi elle l'appelle 'Seigneur, Fils de David.'

Nous voyons qu'elle a su mettre en pratique sa foi
en Christ dans le contexte de la souffrance de sa fille.
Elle s'est dite, 'Ce rabbin est Celui en qui les Juifs espèrent le salut. J'irai à sa rencontre et je lui dirai, 'Seigneur, Fils de David, tu es le Messie promis, celui qui apporte de l'espoir aux désespérés et le salut à ceux qui sont perdus. Aie de la sympathie pour ma misère. S'il te plaît, aide-moi.' Et c'est exactement ce qu'elle fit.

En dépit du rejet

Jésus entendit sa requête mais garda le silence. Il ne lui dit pas un seul mot (v. 23). Mais loin de se décourager, la femme continua à le suivre et à faire du bruit.

Les disciples commençaient à s'irriter de son comportement car elle attirait sur eux l'attention qu'ils cherchaient justement à éviter. Lors de son déplacement dans la région de Tyr et de Sidon, Jésus désirait demeurer incognito. Nous lisons en Marc 7.24 que Jésus, étant entré dans une maison(alors qu'il se trouvait dans le territoire de Tyr) … ne voulait pas que personne le sût, mais il ne put rester ignoré.

Les disciples suggérèrent au Seigneur de la 'renvoyer'. Douze hommes auraient très bien pu se débarrasser de l'importunité d'une femme par eux-mêmes. Pourtant ils ont demandé à Jésus d'agir. Il semble évident que par les mots, Renvoie–la, car elle crie derrière nous, ils voulaient dire, 'Accorde-lui ce qu'elle demande pour qu'elle arrête de nous suivre.'

Jésus explique son silence initial en faisant cette affirmation. Je n'ai été envoyé qu'aux brebis perdues de la maison d'Israël (v. 24). Sa mission personnelle concernait les Juifs seulement, ceux de la maison d'Israël. Le tour des Gentils viendra plus tard. Selon le plan divin, l'évangile sera porté au monde païen seulement après la résurrection du Christ. 'Je n'ai pas la tâche d'aller vers les païens,' dit Jésus. 'Mon ministère ne vise que la nation juive. Or tu n'appartiens pas à cette nation. Tes ancêtres viennent du pays de Canaan. Je n'ai donc pas de faveur à te donner.'

Mais ce refus apparent ne la découragea pas. Une fois encore, elle supplia Jésus de l'aider. Seigneur, secours–moi (v. 25). Par ces trois mots, elle semblait exprimer cette pensée : 'Je ne comprends vraiment
pas pourquoi tu dois restreindre ta mission de cette façon. Mais je sais une chose. Ta puissance n'a pas
de limite et tu peux redonner la santé à ma fille.
Je t'en pris, aide-moi.' Notez également le geste qui accompagne ses mots. Elle vint se prosterner devant lui (v. 25). Elle s'adresse à lui comme Seigneur. Et devant son Seigneur, elle lui exprime son adoration avec humilité.

Après l'absence de réaction de la part de Jésus
au v. 23, puis sa déclaration concernant les limites
de son ministère au v. 24, le v. 26 rapporte
maintenant des paroles qui paraissent encore plus blessantes. Le Seigneur lui dit, Il ne convient pas de prendre le pain des enfants et de le jeter aux chiens. Jésus parle maintenant en termes figurés des limites de sa mission terrestre. Sa métaphore aurait pu être perçue dans n'importe quelle culture comme une
pure diffamation chez ceux que les chiens représentent. Jésus utilise ici le langage coutumier
d'un Juif dans lequel les chiens symbolisent
les païens, et les enfants sont les Israélites.
C'est comme si Jésus disait à la femme, 'Les païens sont dans la même situation que les chiens. Ils sont impurs. Ils n'ont pas part à l'alliance divine. Et c'est justement ton cas.'

Comment réagit-elle? 'Je ne m'attendais pas à entendre une réponse aussi arrogante de ta part. J'avais des sentiments très favorables sur
ta personne. Je pensais que tu étais quelqu'un de compatissant. Et qu'est-ce que je constate?
Ton esprit sectaire est à la ressemblance de
bien des chefs religieux! Tu n'es qu'un autre
bigot juif!' Non, elle n'a pas répondu de cette façon. Mais avouons que nous étions prêts à lui pardonner si elle l'avait fait.

Sa réponse est sublime. Oui, Seigneur ;
car même les chiens mangent des miettes
qui tombent de la table de leurs maîtres.
'Oui, tu as raison, Seigneur. Je ne suis que
l'un de ces chiens méprisables. Mais n'est-il
pas vrai que même les chiens peuvent avoir
les miettes de nourriture qui se trouvent sous
la table? Ne me laisserais-tu pas prendre quelques miettes? Je sais, je ne suis pas digne que tu guérisses ma fille mais par compassion, je te supplie de le faire.'

'O femme,' lui dit alors Jésus, 'ta foi est grande.
Qu'il te soit fait comme tu le veux. Ton désir a été exaucé.' Le Seigneur la loua pour sa grande foi et accorda la guérison de son enfant.

Mais en quoi consiste la grandeur de sa foi? Est-ce qu'elle réside dans la conviction que Jésus pouvait véritablement guérir sa fille? Je ne pense pas. Des foules venaient à Jésus avec l'espoir de retrouver la santé. Beaucoup croyaient que Jésus avait la capacité de faire disparaître leurs maux. S'agissait-il dans leur cas d'une grande foi? Pas nécessairement. Ce n'est pas exactement le point qui est mis en évidence dans notre passage.

Regardez à nouveau ce que Jésus nous raconte à son sujet. Bravant les conventions sociales, elle vint à lui à cause de difficultés personnelles même s'il y avait peu de chance qu'elle obtienne sa faveur. Elle a persévéré quand sa requête avait été ignorée. Elle a encore plaidé quand la réponse était un refus. Elle continua d'insister malgré une apparente insulte. Avec opiniâtreté, elle a attendu aux pieds du Seigneur jusqu'à ce que celui-ci tienne compte de sa requête. Il est juste, je pense, de dire que la grandeur de sa foi s'est manifestée dans sa persistance à demander la faveur de Christ. Sa persévérance, voilà ce qui impressionna Jésus.

Devenir un en s'attachant

J'aimerais illustrer cet aspect d'une foi grande par un mot tiré de l'AT. Il s'agit du mot 's'attacher' (dabaq), s'attacher au Seigneur. Dans le sens biblique, s'attacher à quelqu'un signifie s'unir à une personne et l'accompagner sans relâche. C'est ce que la femme cananéenne a fait. Elle s'est attachée à Christ. Elle refusa de le laisser partir jusqu'à ce qu'elle ait reçu miséricorde. Si vous avez une foi qui se manifeste de cette façon, Dieu pourra dire de vous que votre foi est grande.

Nous allons maintenant nous pencher sur l'usage biblique de ce terme 's'attacher'. Cela nous permettra, j'en suis sûr, de mieux comprendre ce qui contribue à la grandeur d'une foi.

Tout d'abord, ce mot est utilisé dans le contexte du mariage. Prenons l'exemple de Genèse 2.24 où nous lisons cette phrase bien connue. C'est pourquoi l'homme quittera son père et sa mère, et s'attachera à sa femme, et ils deviendront une seule chair. Quand deviennent-ils une seule chair? Quand l'homme laisse son père et sa mère, et ensuite s'attache à sa femme. Le mari se 'colle' littéralement à son épouse. C'est l'idée primaire du mot 's'attacher'.

Ce passage, Genèse 2.24, est cité trois fois dans le NT (Matthieu 19.5; Marc 10.8; Éphésiens 5.31). À chaque occasion, le mot hébreux pour 's'attacher' est traduit par le mot grec proskollao. Proskollao a comme racine le mot kollao qui se définit de la même manière, i.e., lier fermement ensemble ou s'unir fortement à quelqu'un ou quelque chose. C'est le terme utilisé par Paul en 1Corinthiens 6.17. Mais celui qui s'attache au Seigneur est avec lui un seul esprit. 'Celui qui s'attache à Dieu.' L'apôtre applique ici le mot 's'attacher' à notre relation avec Dieu alors que le même mot dans la Genèse concerne l'intime union entre le mari et sa femme. Celui qui s'unit au Seigneur, celui qui s'attache à lui, devient comme une seule personne avec lui. Le lien avec Dieu, tout comme le lien marital, est aussi étroit qu'il peut l'être. De même que l'homme et la femme s'unissent pour former une seule chair, Christ s'unit en esprit à chaque croyant qui s'attache et se donne complètement à lui.

Une vie chrétienne victorieuse

Revenons à l'AT. Sous l'Ancienne Alliance, il ne fait pas de doute que cet 'attachement' reflète l'intimité qui devait exister entre Dieu et son peuple. Et c'est également la relation que Dieu désire entretenir avec nous aujourd'hui.

Voici l'instruction qu'il a prescrit à Israël en Deutéronome 10.20. Tu craindras l'Éternel, ton Dieu, tu le serviras, tu t'attacheras à lui, et tu jureras par son nom. Tels étaient les devoirs de l'Israélite. Il se devait tout entier à son Dieu, que ce soit en paroles (tu jureras), en actes (tu serviras), ou en dispositions intimes (tu t'attacheras).

Que se produira-t-il quand il s'attache ainsi au Seigneur? Lisons Deutéronome 11.22-23. Car si vous observez tous ces commandements que je vous prescris, et si vous les mettez en pratique pour aimer l'Éternel, votre Dieu, pour marcher dans toutes ses voies et pour vous attacher à lui, l'Éternel chassera devant vous toutes ces nations, et vous vous rendrez maîtres de nations plus grandes et plus puissantes que vous. Notez bien ceci : 'Si vous faites cela, l'Éternel chassera à votre profit les autres nations.' Autrement dit, en vous attachant au Seigneur, celui-ci vous rendra victorieux.

À cet égard, je dois vous parler d'Ézéchias. L'AT fait l'éloge de ce personnage. Ézéchias fut l'un des meilleurs rois qu'Israël ait jamais connus. En 2Rois 18.5, nous lisons que parmi tous les rois de Juda qui vinrent après lui ou qui le précédèrent, il n'y en eut point de semblable à lui. Dans quel sens n'y a-t-il pas eu de roi comme lui dans l'histoire d'Israël? Dans son attachement au Seigneur. Personne ne s'est attaché à Dieu autant que lui. C'est ce que le verset suivant nous révèle. Il demeura attaché à l'Éternel… Et en s'attachant à Dieu, il ne s'écarta pas de lui et observa les commandements(v. 6)…

Durant le règne d'Ézéchias, une victoire miraculeuse se produisit. Le roi d'Assyrie voulait prendre le contrôle de Jérusalem. Une lettre fut envoyée personnellement à Ézéchias pour le forcer à abdiquer. L'armée assyrienne, qui semait la terreur parmi les nations du monde à cette époque, mit le siège devant la capitale. Que pouvaient Ézéchias et son peuple devant une telle puissance militaire? Toute tentative de résistance semblait futile. Mais au lieu de se laisser vaincre par le désespoir, Ézéchias se rendit au temple en apportant la lettre et il ouvrit son cœur devant Dieu. Il le supplia d'intervenir à la faveur d'Israël afin que tous les royaumes de la terre sachent que lui seul, Yahvé, est Dieu (2Rois 19.19). Même si les circonstances étaient totalement à son désavantage, Ézéchias garda sa confiance en l'Éternel. Il demeura attaché au Seigneur.

Dieu répondit à Ézéchias par la voix du prophète Ésaïe avec un message d'espoir. Il s'engagea à défendre son peuple. 'Soyez sans crainte car vous n'aurez pas à vous battre. Pas une seule flèche ne sera lancée. Le roi des Assyriens n'entrera pas dans la ville. Il retournera chez lui sans vous toucher (2Rois 19.32-33).' Et Dieu fit ce qu'il a promis. Dans la nuit qui suivit cette annonce, un ange destructeur vint exterminer le corps principal de l'armée assyrienne, faisant mourir 185,000 hommes. Ceci força le roi ennemi à battre aussitôt en retraite. Cette victoire Israélienne fut le résultat de la prière d'un homme, un homme qui s'est attaché au Seigneur. Cet homme était le roi Ézéchias. Nous l'avons dit plus tôt et je le répète, celui qui s'attache au Seigneur a l'assurance de mener une vie victorieuse.

La ceinture de Dieu

Pour conclure, j'aimerais vous donner un autre exemple d'attachement. Ce passage me touche particulièrement. Nous le trouvons dans le livre de Jérémie 13.1-11. Devant l'insensibilité du peuple hébreux au message de Jérémie, Dieu ordonne au prophète d'accomplir un acte symbolique afin d'obtenir leur attention. Il lui demande d'abord de se procurer une ceinture de lin et de la porter autour de la taille. Après quelque temps, une nouvelle instruction est donnée. 'Va vers l'Euphrate et enterre ta ceinture là-bas.' Puis, plusieurs jours plus tard, Dieu lui demande de retourner à l'endroit où il avait enfoui sa ceinture et de la reprendre. En la sortant du sol, Jérémie constate qu'elle était très abîmée, tellement abîmée qu'elle ne pouvait plus servir. Dieu fait alors cette remarque, 'Mon peuple s'est montré infidèle en cédant à l'attrait des religions païennes. Et la ceinture pourrie est l'image de cette corruption. De même que la ceinture s'est dégradée, Israël s'est corrompu moralement par l'adoration d'autres divinités.'

Mais quelle est la principale leçon à tirer de cette parabole? Elle est résumée au v. 11. Car, comme une ceinture s'attache aux reins d'un homme, ainsi je me suis attaché à toute la maison d'Israël et toute la maison de Juda, dit l'Éternel, pour être mon peuple, et un renom, et une louange, et un ornement ; mais ils n'ont pas écouté. Il y a dans le symbole de la ceinture quelque chose d'émouvant. Voyez-vous, cette ceinture représentait Israël et Juda. La ceinture attachée aux reins de Jérémie était une façon imagée par laquelle Dieu décrivait aux fils des maisons d'Israël et de Juda la relation intime qu'il aurait voulu établir entre eux et lui. Il voulait que la nation soit comme une ceinture ajustée autour de ses riens. 'Attachez-vous à moi,' dit l'Éternel, 'afin que vous soyez pour moi un peuple.' Comment devenons-nous pour lui un peuple? En s'attachant à sa taille comme une ceinture. Et non seulement devenons-nous son peuple, nous devenons aussi son nom, sa louange et sa gloire au milieu des peuples de la terre.

C'est précisément la position qu'avait la femme syrophénicienne par rapport à Christ. Elle était comme une ceinture fixée à sa taille. Elle s'est attachée fermement à Jésus. Par sa foi persévérante, elle est devenue son nom, sa louange et sa gloire. Et plus encore, cette Cananéenne d'origine fait maintenant partie du peuple de Dieu.

http://www.entretienschretiens.com/086%20O%20femme,%20grande%20est%20ta%20foi%20-%20Mt%2015(21-28).htm

Yves I-Bing Cheng, M.D., M.A.
www.entretienschretiens.com



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Fwd: "Sur les pas du Christ au Sud-Liban"


Objet: "Sur les pas du Christ au Sud-Liban"


"Sur les pas du Christ au Sud-Liban"
Un retour aux sources et une grâce 

Le projet "sur les pas du Christ au Sud -Liban " n'est pas un simple exercice touristique visant a peregriner dans  les divers espaces et sites  que le Christ  avait  parcourus en réfugié ou en Pasteur en son temps , au cours de ses 33 ans de vie terrestre , selon les termes du Nouveau Testament et des Traditions .
Le projet se situe , ou devra se situer plutôt,  dans une perspective d'engagement spirituel qui avait inspiré  les périples entamés  certes par Jesus accompagné  de ses disciples , de sa mère Marie , ainsi que plus tard au cours de l'histoire, par les  multiples generations de pèlerins, de saints ,de fidèles hommes  et femmes, voyageurs ,orientalistes,historiens mus , sinon par une foi ardente ,  du moins par une  curiosité humaine de savoir quel  était  le secret  de cette terre ou s'est réalisé les Mystères de  l'Incarnation et de la Rédemption.Terre  aujourd'hui divisée et repartie entre quatre Etats voisins ,livrés a d'interminables conflits sans issues visibles.

Il faut se rappeler que cette terre fut un jour le theatre  d'un si merveilleux message de paix , ayant bouleverse le sens de l'histoire et inauguré  la civilisation de l'Amour. 
Apres 2000 ans un tel message  devrait garder  toujours son actualité , en regard de son contexte actuel marqué  ,malgré tout  , par une noble vocation que le Liban incarne mystérieusement dans son modèle en tant que "Pays Message ",  modèle de coexistence et de fraternité , ouvrant ainsi par le témoignage de ses diverses composantes  la voie vers une réconciliation possible entre les fils d'Abraham, en prélude a un rassemblement  plus universel au niveau de toute la famille humaine.
L'adhésion au projet "sur les pas du Christ au Sud-Liban"  rejoindrait un retour aux sources , notamment pour une chrétiennete  actuelle en proie a un sécularisme  qui en dévide l'essence , et qui semble  avoir perdu sa boussole spirituelle et culturelle. 

Dans ce contexte ,Visiter  la terre du Sud-Liban est a la fois:  
- une occasion de revivifier sa foi, a travers une immersion dans l'histoire et la géographie saintes.
- un ressourcement dans l'authentique diversité religieuse et culturelle  , vécue sur la terre biblique , en "Galilee libanaise des nations", qui ,malgré  tout , n'a pas perdu son âme .
-une initiative de solidarité morale et sociale envers des populations ,longtemps victime d'une guerre relevant d'une responsabilité internationale. En témoigne et le garantit  garantit , en partie, la mission des "Gardiens internationaux  de la Paix "  .
- Une grâce que le Dieu de la Bible refuse d'accorder aux grands  et puissants de ce monde  , pour en gratifier  les plus faibles, les gens des Béatitudes,humbles et doux de coeurs,  amis de la paix.   ( Mt :5).

En nous rendant au Sud - Liban , berceau du message évangélique et de l'Eglise primitive, dont le patrimoine passe pour être ignoré même de ses propres héritiers locaux, puissions -nous dire avec le prophète: 
"Monseigneur ...ne pourrai-je passer la-bas , et voir cet heureux pays au delà du Jourdain , cette heureuse montagne et le Liban? " (Dt:  3/24- 25) , pour admirer 
avec Jesus la grande foi de la syro-phénicienne ou Cananéenne  , dans les régions de Tyr et de Sidon ( Mt 15:21-28) .
"Et elle vint et lui rendit hommage, disant, Seigneur, assiste–moi.
Et lui, répondant, dit, il ne convient pas de prendre le pain des enfants et de le jeter aux chiens (s'agit-il d'un jeu de mot entre "chiens" et "cananéens"? )
Et elle dit, Oui, Seigneur ; car même les chiens mangent des miettes qui tombent de la table de leurs maîtres.
Alors Jésus, répondant, lui dit, O femme, ta foi est grande ; qu'il te soit fait comme tu veux. Et dès cette heure–là sa fille fut guérie."

Joseph Khoreich

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http://biblicalstudies.me/index.php/2020/05/22/jesus-journey-to-phoenicia-lebanon/ = حول موصوع رحلة السيد المسيح في الاراضي اللبنانية - فينيقيا = عرض سمعي بصري - تقديم جمعية الكتاب المقدس

vendredi 9 novembre 2012

المطران مارون العمار جال في حديقة البطاركة – قنوبين

العمار جال في حديقة البطاركة – قنوبين: تشكل مقومات نهضة في قطاع السياحة الثقافية والدينية

"غدي نيوز"- ٩/١١/٢٠١٢

  جال النائب البطريركي العام على منطقة الجبة المشرف على رابطة قنوبين للرسالة والتراث المطران مارون العمار في حديقة البطاركة وفي محيطها المتصل بوادي قنوبين وبمجموعة من معالم حدث الجبة وبريسات، واطلع على برامج تطويرها المعدة من قبل رابطة قنوبين ضمن مشروع المسح الثقافي الشامل لتراث الوادي المقدس، الذي تنفذه بعد اطلاقه رسميا من قبل رئيس الجمهورية العماد ميشال سليمان والبطريرك مار بشارة بطرس الراعي في 18 آب (اغسطس) الماضي.
شملت الجولة مجمل موقع حديقة البطاركة من محيط مزار مار اسطفان الاثري مرورا بواحة عصام فارس للتنمية والتراث وحديقة ليليان عرب للاطفال، وواحة جورج افرام للتأمل والصلاة، وصولا الى الحديقة التي استكمل توسيعها شرقا بواحة من اشجار الارز الرائعة المطلة على دير سيدة قنوبين.
وتوقف المطران العمار عند ارزات البطاركة وبلاطات تواريخ ولاياتهم البطريركية وتماثيلهم المنجزة، ولوحات التعريف بسيرهم بالعربية والاجنبية، حيث توزع مطبوعات خاصة بذلك تصدرها الرابطة بدعم الجامعة الاميركية للتكنولوجيا A.U.T. التي اقامت الحديقة سنة 2004 وتتبنى برنامج الاصدارات الثقافية فيها. واطلع على الموقع المقترح لاقامة معرض ومتحف الوادي المقدس، واقامة تمثال مار يوحنا مارون البطريرك الماروني الاول قرب المذبح الذي يحتفل عليه البطريرك الماروني بقداس الحديقة السنوي.
ومن هناك استكمل المطران العمار جولته نزولا فتوقف عند آثار برج القرن، الذي بناه المماليك لتشديد حصارهم لمغارة عاصي حدث الجبة سنة 1283، ومنه الى مطل الوادي حيث يجري تأهيل الموقع لتركيب تلسكوب يتيح للزوار مشاهدة كل الوادي المقدس باقسامه الجغرافية الثلاثة، الشرقي بدءا من القرنة السوداء فأرز الرب فمغارة قاديشا ونطاق مار اليشاع في بشري، والاوسط في وادي قنوبين، والغربي في نطاق قضاءي زغرتا والكورة المترامي الى البحر.
كما جال العمار عبر طريق الأب لويس الحاج على طرقات المشاة التي تؤهل لربط معالم الموقع في ما بينها وبمعالم الوادي لجهة حدث الجبة ووادي قنوبين وبريسات، حيث توجد معالم بارزة ذات خصوصية روحية وتراثية وطبيعية فريدة، بعضها معروف سابقا وبعضها الآخر كشف مؤخرا. وأنجزت آرمات الارشاد السياحي باللغات العربية والاجنبية لتركب على هذه الطرقات.
وفي نهاية الجولة قال العمار: "بعد ان سلمني غبطة البطريرك مار بشاره بطرس الراعي مسؤولية الاشراف على رابطة قنوبين للرسالة والتراث، وهي تنفذ حاليا مشروع المسح الثقافي الشامل لتراث الوادي المقدس، انطلاقا من حديقة البطاركة. كانت هذه الجولة ضرورية للاطلاع على واقع موقع الحديقة المتصل بالوادي، وعلى المبادرات القائمة لتطوير الموقع وابراز ابعاده الثقافية والروحية والتراثية والسياحية. وهي مبادرات مشكورة لوجوه ملتزمة بروحانية قنوبين دعمت بوحي هذا الالتزام مشروع المسح الثقافي الذي ننفذه حاليا".
واضاف: "ما اطلعنا عليه اليوم يشكل مقومات تطوير ونهضة في قطاع السياحة الثقافية والدينية والبيئية المميزة تتيح للسياح اللبنانيين والاجانب الاطلاع على جوانب مهمة مغمورة من تراثنا الروحي والوطني".
وختم: "نقدر جهود رابطة قنوبين للرسالة والتراث، وجهود داعميها ماديا ومعنويا لتحقيق هذا المشروع الرائد غير المسبوق في تاريخ الكنيسة المشرقية، وكلنا ثقة وايمان بأن المشروع سائر على طريق التحقيق الكلي بعدما انجزت دراساته وتحققت مجموعة من برامجه الاساسية مثل المجموعة الأولى من افلام الوادي المقدس ومكتبته ومعرضه، الى جانب بعض الاصدارات الكتابية".
http://www.ghadinews.net/ar/Newsdet.aspx?id=2830&id2=8


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