Since its inception, the Maronite Church has exemplified remarkable resilience amidst myriad challenges, as demonstrated in Panels 1 and 2. This survival is a testament to its unique identity: though modest in number, the Church is intrinsically linked to a saintly ascetic hermit who possessed neither wealth nor military power. This ethnic community found refuge in the protective mountains and valleys of Lebanon, steadfastly safeguarding its freedom.

Fundamental to Maronite identity is a “temporal trinity”—freedom, Lebanon, and the Patriarchate. Since the 5th century, the Patriarchate, alongside monastic orders, has served as a guardian of the Maronites’ spirituality, historical memory, identity, and direction. This enduring role highlights the Church’s deep-seated influence on Maronite life and culture, fostering an unwavering bond with Lebanon as their spiritual homeland.

The Maronite presence in Lebanon, while numerically modest, is politically influential. Henley (2018) notes, “Maronites constitute the most politically powerful Christian community in the Middle East, despite being far from the largest, due to their overwhelming geographical concentration in one small country, Lebanon.” Although Maronites form a minority within Lebanon, this designation belies their substantial social, cultural, and political significance.

Historically, the Maronite Church has also played a crucial role in the development of modern Lebanon. In 1919, Patriarch Elias El-Howayek, supported by the Council of the Moutasarrifat, championed the case for an independent Lebanese state during the Peace Conference in Versailles. Through vigorous lobbying by diasporic Maronite communities in the United States, France, Egypt, and beyond (Panel 22), the Church advanced Lebanon’s claims for independence within its natural borders, culminating in the Republic of Lebanon’s establishment (Haddad, 2002). This advocacy not only amplified the Church’s influence in political spheres but also cemented it as a symbol of Lebanese Christian identity and the ideals of freedom, democracy, and openness.

Parallel to its spiritual leadership, the Maronite Church has extended its influence into Lebanon’s political sphere, articulating and safeguarding the aspirations of the Maronite community. This dual role has solidified the Church’s authority among its followers and positioned it as a vital player in defining Lebanon’s national identity. Through active political engagement and steadfast advocacy for the community’s rights, the Maronite Church has indelibly shaped Lebanon’s trajectory as a modern state (Tabar, 2006).

Moreover, the Maronite diaspora has further redefined the Church’s role on a global scale. Since the late 19th century, the Maronite Church has expanded across Europe, Africa, Canada, the United States, Latin America, Central America, and Oceania. The Lebanese Civil War, beginning in 1975, spurred further expansion, with the Church reaching communities in Jordan, Kuwait, the UAE, Romania, and beyond. Rooted deeply in Cyprus, Egypt, and Rome, the Church’s global presence reflects its commitment to accompanying its faithful wherever they reside (Helou, 2020).

This global reach prompted the Maronite Synod in 2006 to acknowledge the necessity of transcending a solely Lebanese identity, instead adopting a transnational and culturally pluralistic orientation while upholding its Antiochian traditions and its union with the Universal Catholic Church (Tabar, 2006). Despite the Church’s deep rooting in Lebanon, it has demonstrated an ability to evolve, signaling its adaptability in accepting its destined mission to serve a global Maronite community while preserving its foundational spiritual heritage and Eastern identity.

Lebanon’s terrain—its mountains and the Holy Valley of Qadisha—symbolizes freedom and sanctuary for the Maronites. Throughout history, these landscapes have served as bastions during persecution, deepening the Maronites’ emotional and spiritual connection to Lebanon, seen as sacred ground where Jesus ministered. To Maronites, Lebanon is more than territory; it is a revered inheritance integral to their cultural identity (Rinkevičius, 2023).

For Maronites worldwide, Lebanon serves as the fount of their spiritual and cultural identity. The Maronite liturgy, infused with Antiochian and Syriac spirituality, is celebrated globally, incorporating Syriac and Arabic alongside local languages. Rooted in Aramaic traditions, this spirituality is steeped in the solemnity of Holy Saturday—a “Passover in the desert” marked between Holy Friday and Easter Sunday (Ex. 12:6)—reflecting on unhealed wounds and the hope for glory (Hayek, 1977). Maronites embody this spirituality both individually and collectively, creating a resilient and resurrectionist character.

The Maronite commitment to freedom is paramount—an ideal they consider non-negotiable. Additionally, their dedication to coexistence with other faiths is central to Lebanon’s pluralistic identity. The Maronites advocate for a secular state that separates religion from governmental affairs while still preserving Lebanon’s distinct ethno-religious communities in a democratic and progressive society.

Dr. Charles Malik, a Greek Orthodox Harvard graduate and Lebanon’s first ambassador to the United States, assigned to the Maronites a significant mission: preserving Lebanon’s freedom as essential for Christian survival in the Middle East. As a member of the Human Rights Drafting Committee and a former Minister of Foreign Affairs, Malik regarded the Maronites as guardians of freedom. He urged them to cultivate this liberty authentically, rooted in self-awareness and respect for others, envisioning Lebanon as a beacon of hope for Christians worldwide (Malik, 1980).

This conviction in freedom was central to the late Patriarch Nasrallah Sfeir throughout his tenure. During the most challenging times in 1993, he was asked about coexistence and freedom and what he would choose. His response was, “From the time we have been in this land, we made this choice. Why, if not to preserve freedom, did the Maronites, in particular, settle in these mountains? Like fish in the sea, they cannot live without freedom. Thus, we declared long ago that if faced with a choice between coexistence and freedom, the decision had already been made. We seek peace, we seek freedom, and we seek coexistence. Yet, if coexistence were to encroach upon or limit freedom, then the choice is unmistakable” (Saad, 2006).

Everywhere the Maronites find themselves, they cherish freedom as an essential aspect of their identity. By adeptly balancing their heritage with new national identities, they have demonstrated a singular capacity to integrate both without compromise. These layered identities coexist harmoniously, producing individuals who, within their communities, church, and respective nations, actively engage in peaceful dialogue across diverse settings. Renowned for their generosity, hospitality, and positive outlook, the Maronites bridge divides, serving as brokers and intermediaries. They champion Lebanon as “a message of freedom and an example of pluralism for East and West alike,” as Pope John Paul II declared in his 1987 Apostolic Exhortation, A New Hope for Lebanon (John Paul II, 1987). Nothing surpasses freedom in their secular value system, for themselves and for others.

Photo Credits

Fig. 22.1: Patriarch Elias Howayek visiting the Vatican with the Maronite archbishops and bishops (1905). Courtesy of USEK Library Archives.
Fig. 22.2: Saint-Charbel College, Sydney-Australia (founded 1984). Photo taken from: https://www.stcharbel.nsw.edu.au/AboutUs/Historyofthecollege
Fig. 22.3: Most Holy Trinity Monastery (The Maronite Monks of Adoration), 67 Dugway Road Petersham, Massachusetts 01366. Photo taken from: https://www.maronitemonks.org/
Fig. 22.4: Malek, C. (2013). Two Letters to the Maronites. (Arabic text and English translation of a text published in 1974 and another in1980). USEK: Presses de l’Université Saint-Esprit de Kaslik.
Fig. 22.5: Maronite Patriarchal Synod. (2008). Texts and recommendations. Bkerke: Maronite Patriarchate.

Reference

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• Helou, J. M. (2020). Al-Kanīsat al-Maroniyyah fī muwājahat taḥaddiyāt al-intishār: Faransā namūdhajan (The Maronite Church in facing the challenges of diaspora: The case of France) (Doctoral dissertation). al-Jāmiʿah al-Lubnānīyah, al-Maʿhad al-ʿĀlī lil-Dukturāh fī al-Ādāb wal-ʿUlūm al-Insānīyah wal-Ijtimāʿīyah.
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• Rinkevičius, Š. (2023). The modern Maronite identity in the twenty-first century Lebanon: Historical and ethnological perspectives (Doctoral dissertation). Vilnius University, Lithuania. https://epublications.vu.lt/object/elaba:178688325/index.html
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