Maronite Magazine

M a r o n i t e M aga z i n e
Maronite
Catholic Chur ch
Our Lady of the Cedars,
Woodmead
Tel: 011 804 1305
Fax: 011 804 1306
Email: [email protected]
Our Lady of Lebanon,
Mulbarton
Tel: 011 432 5331
Fax: 011 432 5312
Email: [email protected]
Lebanese Family
Club
dedicated to preserving our
Lebanese heritage through
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family
family
family
family
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Tel: 011 804 1305
Fax: 08 66 66 5412
Email: [email protected]
Website:
www.lebanesefamilyclub.co.za
Postal Address:
PO Box 76043,
Wendywood, 2144
Office Hours:
8:30-4:30, Mon - Fri.
Family Club:
Editor:
Editor:
Lauren
E l i s a Dos
F i n cSantos
ati
Superior:
Fr.
Badaoui
Habib
Superior of Mission:
M.L.M.
F r. E l - B a d a o u i H a b i b
M.L.M
S e p t e m b e r 2 013
Th i s f e a s t i s c a l l e d i n G r e e k Ὕ ψ ω σ ι ς τ ο ῦ Τ ι μ ί ο υ κ α ὶ
Ζωοποιοῦ Σταυροῦ (Raising Aloft of the
Precious and Life-Giving Cross) and in Latin
E x a l t a t i o S a n c t a e C r u c i s. I n E n g l i s h , i t i s c a l l e d Th e
Exaltation of the Holy Cross in the official
translation of the Roman Missal, while the 1973
t r a n s l a t i o n c a l l e d i t Th e Tr i u m p h o f t h e C r o s s. I n
some parts of the Anglican Communion the feast is
called Holy Cross Day, a name also used by
L u t h e r a n s. Th e c e l e b r a t i o n i s a l s o s o m e t i m e s c a l l e d
F e a s t o f t h e G l o r i o u s C r o s s. A c c o r d i n g t o l e g e n d s t h a t
s p r e a d w i d e l y , t h e Tr u e C r o s s w a s d i s c o v e r e d i n 3 2 6
b y S a i n t H e l e n a , t h e m o t h e r o f t h e R o m a n E m pe r o r
Constantine the Great, during a pilgrimage she made
t o J e r u s a l e m . Th e C h u r c h o f t h e H o l y S e p u l c h r e w a s
then built at the site of the discovery, by order of
H e l e n a a n d C o n s t a n t i n e . Th e c h u r c h w a s d e d i c a t e d
nine years later, with a portion of the cross placed
inside it. Other legends explain that in 614, that
portion of the cross was carried away from the church
b y t h e Pe r s i a n s, a n d r e m a i n e d m i s s i n g u n t i l i t w a s
r e c a p t u r e d b y t h e B y z a n t i n e E m pe r o r H e r a c l i u s i n
6 2 8 . In i t i a l l y t a k e n t o C o n s t a n t i n o p l e , t h e c r o s s w a s
returned to the church the following year.
Th e d a t e o f t h e f e a s t m a r k s t h e d e d i c a t i o n o f t h e C h u r c h
o f t h e H o l y S e p u l c h r e i n 3 3 5 . Th i s w a s a t w o - d a y
festival: although the actual consecration of the church
w a s o n Se p t e m b e r 1 3 , t h e c r o s s i t se l f w a s b r o u g h t
o u t s i d e t h e c h u r c h o n Se p t e m b e r 1 4 s o t h a t t h e c l e r g y
a n d f a i t h f u l c o u l d p r a y b e f o r e t h e Tr u e C r o s s, a n d a l l
could come forward to venerate it.
Lift High the Cross...
God of Glory,
the Cross shines as a sign
of obedience to your will
and a symbol of your love
for the world.
Bless us who find salvation
in the cross of Christ
may we always recognize his glory
in the weak, suffering and condemned
of the world.
We ask this through Christ,
crucified and exalted,
who is Lord forever and ever.
Amen.
We are celebrating the feast of the Cross, whereby
darkness was dispelled and the light restored. We are
celebrating the feast of the Cross and with the Crucified
One we are raised up, leaving behind us the earth and sin
so that we may possess what is above. How great the Cross!
What blessings it holds! He who possesses it possesses a
treasure. More noble, more precious than anything on
earth, in fact and in name, it is indeed a treasure, for in
it and through it and for it all the riches of our salvation
were stored away and restored to us.
- St Andrew of Crete
Feast of the Exaltation of the Holy Cross
We m u s t a l w a y s r e m a i n a w a r e o f t h e
immeasurable distance between our
limited vision, which cannot grasp
m o re t h a n a t i n y d e t a i l o f t h e w h o l e ,
a n d t h e a l l - c o m p re h e n s i v e m i n d o f G o d .
‘Fo r m y t h o u g h t s a re n o t y o u r t h o u g h t s :
nor your ways my ways, says the
L o rd . ’ ( I s a . 5 5 : 8 ) . A b o v e a l l , t o o,
w e m u s t t h i n k o f t h e e n t i re l y
new meaning that all suffering
h a s a c q u i re d t h ro u g h C h r i s t ’ s
d e a t h o n t h e c ro s s . T h e s u f f e r i n g o f
o u r L o rd p u r i f i e d t h e w o r l d ;
H i s s o r ro w f u l l o v e o f a t o n e m e n t
re d e e m e d i t . W h e t h e r t h e s u f f e r i n g t h a t
h a s f a l l e n t o o u r l o t i s m e a n t t o p ro v i d e
us with an occasion to atone for our sins
h e re o n e a r t h ; t o t r y a n d d e t a c h u s
completely; or again — a costly
privilege — to make us atone for the
sins of others, or to allow us
to participate in Christ’s suffering
o n t h e c ro s s , s o a s t o b e c o m e m o re l i k e
H i m ; i n a l l s u f f e r i n g w e a re t o u c h e d b y
the mercifulhand of God,
who is infinite love.
Phoenician cedar trade
L e b a n o n I n T h e H o ly S c r i p t u r e s
By Cornelia B. Horn
P h . D . c a n d i d a t e i n t h e E a r l y C h r i s t i a n S t u d i e s Pr o g r a m a t
The Catholic University of America
PA R T 1
The author wishes to thank the Editor-in-Chief of the Journal of Maronite Studies, Guita Hourani for
valuable comments and insights and for providing all the quotes from the Scriptures and
Catherine Bolton for reviewing the article. The opinions expressed in this article remain the sole
responsibility of the author and do not necessarily represent the views of the Journal or of MARI.
I. INTRODUCTION
Lebanon, named "the white one" by the prophet Jeremiah (Jeremiah 18:14) because snow covered it most of the
y e a r, i s a l o n g m o u n t a i n r a n g e e x t e n d i n g o v e r a d i s t a n c e o f a b o u t 1 6 0 k m f r o m s o u t h w e s t t o n o r t h e a s t a l o n g
t h e M e d i t e r r a n e a n c o a s t , f r o m N a h r e l - L i t a n i t o N a h r e l - K e b i r. I t c o m p r i s e s t w o p a r a l l e l m o u n t a i n r a n g e s , t h e
Lebanon as the western mountain range and the Anti-Lebanon as the eastern mountain range. Enclosed between the two
m o u n t a i n r a n g e s l i e s t h e B e q a ‘ Va l l e y, w h i c h t h e O l d Te s t a m e n t a u t h o r o f t h e B o o k o f J o s h u a s i m p l y c a l l e d " t h e L e b a n o n
Va l l e y " ( J o s h u a 1 1 : 1 7 , 1 2 : 7 ) . T h e s a m e a u t h o r n a m e d t h e s o u t h e r n p a r t o f t h e A n t i - L e b a n o n M o u n t H e r m o n ( J o s h u a 1 1 : 1 7 ) .
Lebanon's roots go far beyond those of a country whose borders were defined as a result of the divisions of the
O t t o m a n E m p i r e a f t e r Wo r l d Wa r I I . B e i n g h o m e t o t h e P h o e n i c i a n s f o r t h o u s a n d s o f y e a r s , L e b a n o n w a s t h e c r a d l e
of a great civilization. The fact that its name, landscapes and inhabitants are mentioned several times in the Old
Te s t a m e n t a n d t h e N e w Te s t a m e n t e m p h a s i z e s i t s c h a r a c t e r a s a s a c r e d l a n d , a h o l y g r o u n d i n t h e s i g h t o f G o d .
L e b a n o n ' s n a m e w a s m e n t i o n e d 7 1 t i m e s i n t h e O l d Te s t a m e n t , i t s r e g i o n s a r e r e f e r r e d t o s e v e r a l t i m e s i n t h e N e w
Te s t a m e n t , a n d e x t r a - c a n o n i c a l l i t e r a t u r e s p e a k s a b o u t i t i n t e n c a s e s . T h e O l d Te s t a m e n t i s f u l l o f p r a i s e f o r
Lebanon's natural beauty and resources. The cedars of Lebanon were the most precious and costly wood desired by
rulers of the surrounding countries. In images of Lebanon's imposing heights, the wealth and variety of plants,
and the sweet odour of its perfumes and fragrances, God's love for men and women is celebrated. Lebanon's role in
t h e h i s t o r y o f s a l v a t i o n b e c o m e s e v e n m o r e e v i d e n t i n t h e w r i t i n g s o f N e w Te s t a m e n t a u t h o r s . J e s u s C h r i s t , t h e
Son of God, visited the Phoenician cities along Lebanon's coast, preached to the people there and healed the sick.
Zarephath or Zarapha, the Ancient Sarepta,
a City of Sidon
Lebanon
II. ORIGIN OF THE NAME "LEBANON"
The etymological origin of the name "Lebanon" (lebanôn) is explained in several ways. The most likely and
most widely-held view states that the name "Lebanon" is derived from the Semitic root lbn, "white, to be white"
(Houston Smith 1992: 269; Honigmann 1926: 4; Abel 1933: 340; Mulder 1984: 462). It is reasonable to assume
that the almost perennial "white snow" on the top of the mountain ("Does the snow of Lebanon ever leave
the rocks of its slopes?" Jeremiah 18:14) suggested such a name. The white color may also have been seen in
reference to the chalk and limestone walls that give the Lebanon range its characteristic features
(cf. Gangloff 1997: 4). Nevertheless, other explanations have been advanced. Lewy found in the name a
reference to the moon-deity Laban (Lewy 1944: 455f; cf. Mulder 1984: 463), and Eusebius, in his
Pr a e p a r a t i o E v a n g e l i c a I . 9 , r e c o r d e d a e u p h e m i s t i c l e g e n d t o l d b y P h i l o B y b l i u s a c c o r d i n g t o w h i c h t h e
names of Mount Lebanon, the mountain range of the Anti-Lebanon and other Syrian mountains were
derived from the name of a giant who once dwelt there (Eusebius 1974: 188-190; Honigmann 1926: 8;
Mulder 1984: 463; Green 1995: 449). In early times, most high mountains were thought of as the abode
of a god. In the case of Mount Lebanon, it would have been Baal Lebanon, sometimes identified as
H a d a d ( A v i -Yo n a h 1 9 8 2 : 1 5 4 2 ) . H o w e v e r, n e i t h e r o f t h e s e l a s t t w o e t y m o l o g i e s f o r t h e n a m e s e e m v e r y l i k e l y.
One final suggestion for an explanation of the name is more plausible. The Hittite and Hurrite words for
"cypress" and "juniper" are very similar in appearance when compared to the Hittite and Hurrite
words for "Lebanon Mountains" (Haas and Thiel 1979: 343f; Mulder 1984: 463; Green 1995: 449). It is
reasonable to assume that the famous cedars of Lebanon could have been the source of the name of both the
m o u n t a i n a n d t h e c o u n t r y. I n v a r i o u s a n c i e n t l a n g u a g e s , t h e n a m e d i f f e r e d o n l y s l i g h t l y : " L e v a n o n i n
H e b r e w, L i b n a h i n P h o e n i c i a n , L a b n a n u i n A s s y r i a n , a n d L a b l a n i o r N i b l a n i i n H i t t i t e " ( A v i -Yo n a h 1 9 8 2 : 1 5 4 2 ) .
I I I . L E B A N O N I N T H E O L D T E S TA M E N T
W i t h t h e i r a b u n d a n c e i n w o o d , t o w e r i n g h e i g h t s a n d e t e r n a l s n o w, t h e m o u n t a i n s o f L e b a n o n f a s c i n a t e d t h e a n c i e n t
peoples. They left behind deep traces in the literature, theology and the world of symbols of the Israelites, and
t h u s i n t h e O l d Te s t a m e n t . L e b a n o n w a s m e n t i o n e d m o r e t h a n s e v e n t y t i m e s i n t h e O l d Te s t a m e n t ( K h a l a f 1 9 8 5 : 2 3 ;
Kinet 1997: 876) and "more than ten times in extra-canonical literature" (Gangloff 1997: 4). Lebanon was the single
m o s t f l a t t e r e d , v e n e r a t e d a n d d e s i r e d r e g i o n i n t h e e y e s o f t h e a u t h o r s o f t h e O l d Te s t a m e n t ( c f . G a n g l o f f 1 9 9 7 : 4 ) .
A . L e b a n o n a s p a r t o r b o u n d a r y o f t h e Pr o m i s e d L a n d .
K i n e t h a s m a d e a c l e a r d i s t i n c t i o n a m o n g t h r e e d i f f e r e n t v i e w p o i n t s t h r o u g h w h i c h t h e O l d Te s t a m e n t c o n s i d e r s t h e
t e r r i t o r y o f L e b a n o n a s p a r t o f t h e Pr o m i s e d L a n d ( K i n e t 1 9 9 7 : 8 7 6 - 7 ) . A s a n i d e a l i z a t i o n , i n s e v e r a l i n s t a n c e s t h e O l d
Te s t a m e n t c l a i m s t h e l a n d o f L e b a n o n a s p a r t o f t h e t e r r i t o r y o f I s r a e l ( D e u t e r o n o m y 1 : 7 , 3 : 2 5 , 1 1 : 2 4 ; J o s h u a 1 : 4 , 1 1 : 1 7 ,
1 3 : 6 ; 1 K i n g s 9 : 1 9 p a r ; C h r o n i c l e s 8 : 6 ; Z e c h a r i a h 1 0 : 1 0 ) . I n o t h e r i n s t a n c e s , t h e w r i t e r s o f t h e O l d Te s t a m e n t t h i n k o f
Lebanon as the northern boundary of the land God promised to his people (Joshua 1:4, 9:1f., 11:17, 12:7, 13:5; Judges 3:3).
In two instances (Joshua 13:5; Song of Songs 4:8), "Lebanon" is used to describe all the hill country in middle Syria.
Lebanon, Cedar
Fo r a n c i e n t p e o p l e s , p a s s a g e s l i k e t h e s e m a y h a v e b e e n i m p o r t a n t a s a b a s i s f o r t e r r i t o r i a l c o n s i d e r a t i o n s .
T h e r e a l s i g n i f i c a n c e o f t h e c l a i m o f L e b a n o n a s p a r t o f t h e P r o m i s e d L a n d , h o w e v e r, o n l y c a n b e u n d e r s t o o d
fully in a spiritual sense. Lebanon's mountains offered choice woods to build the sanctuary where the glory
of God dwelt and was venerated: no other wood was precious enough for that purpose. Jesus Christ, the Son
of God, traveled through Phoenician cities, nowadays part of Lebanon. The soil on which he walked is "holy
ground." Inasmuch as Christians see themselves as the people of God and as true followers of the Son of God,
any place or material chosen by the Lord and set aside for His worship is sacred and any place that received
t h e f o o t p r i n t s o f t h e Wo r d I n c a r n a t e i s s a c r e d l a n d , t h e s i g n o f G o d ' s o n g o i n g p r e s e n c e w i t h H i s p e o p l e .
I n O l d Te s t a m e n t t i m e s , L e b a n o n f u n c t i o n e d a s t h e n o r t h e r n b o r d e r f o r t h e t r i b e s o f I s r a e l . W h e n J o s h u a
occupied the land east and west of the Jordan to gain it for the Israelite tribes, his expansion stretched north up
t o L e b a n o n . Ye t e v e n w h e n h e w a s o l d e r a n d a d v a n c e d i n y e a r s , t h e t e r r i t o r y o f t h e I s r a e l i t e s e x t e n d e d o n l y t o t h a t
b o r d e r. I t w a s G o d ' s e x p l i c i t p r o m i s e t o t h e p e o p l e d w e l l i n g i n t h e s e n o r t h e r n r e g i o n s t h a t t h e y s h o u l d r e m a i n t h e r e .
B . P r a i s e f o r L e b a n o n ' s We a l t h o f N a t u r a l R e s o u r c e s
I n a n t i q u i t y, M o u n t L e b a n o n w a s e s p e c i a l l y f a m o u s f o r i t s c e d a r s ,
j u n i p e r ) , a n d p l a n e t r e e s ( 2 K i n g s 1 9 : 2 3 a n d p a r. , I s a i a h 1 4 : 8 , 3 7 : 2 4 , 6 0 : 1 3 ;
prophet Isaiah was full of praise for Lebanon's cypresses, plane trees
A v i -Yo n a h 1 9 8 2 : 1 5 4 3 ) . T h e c e d a r s o f L e b a n o n a r e e x a l t e d a s t h e f i n e s t
parable of Jotham, these cedars are compared to bramble bushes (Judges
other coniferous trees (firs,
Zechariah 11:2, Ezekiel 31). The
and larches (Isaiah 60:13; cf.
of trees (1 Kings 5:13). In the
9 : 1 5 , c f . A v i -Yo n a h 1 9 8 2 : 1 5 4 3 ) .
S e v e r a l b o o k s o f t h e O l d Te s t a m e n t – p a r t i c u l a r l y t h e S o n g o f S o n g s – a r e f u l l o f p r a i s e f o r L e b a n o n ' s
nature, wild animals, waters, trees, flowers, wine, and the plants and snow of the high mountains of
L e b a n o n ( c f . A v i -Yo n a h 1 9 8 2 : 1 5 4 3 ) . L e b a n o n w a s k n o w n a s a c o u n t r y c h a r a c t e r i z e d b y b l o o m i n g f l o w e r s ( N a h u m
1 : 4 ) . I t s o p u l e n t n a t u r e s u p p l i e d t h e a u t h o r s o f t h e O l d Te s t a m e n t w i t h a b u n d a n t m a t e r i a l f o r m e t a p h o r s a n d
p a r a b l e s ( J u d g e s 9 : 1 5 ; 2 K i n g s 1 4 : 9 p a r. ; 2 C h r o n i c l e s 2 5 : 1 8 ; E z e k i e l 1 7 : 3 ; J e r e m i a h 1 8 : 1 4 , 2 2 : 6 . 2 3 ; 1 K i n g s 5 : 1 3 ) .
T h e m o u n t a i n r a n g e c o u l d s e r v e a s a t y p e o f c r e a t i o n i t s e l f ( Ps a l m s 1 0 4 : 1 6 ; 2 K i n g s 1 9 : 2 3 p a r. ; I s a i a h 3 7 : 2 4 ) .
The wealth of Lebanon's trees is promised to the sanctuary of the Lord in Zion (Isaiah 60:13). Ancient imagination pictured a special garden of God, a garden of abundance. In relation to this concept of a
garden of God, Lebanon functions as its image (cf. Lipinski 1973). In the context of this image, the cedars of
Lebanon are to be understood as the trees in the garden (Stolz 1972). The tradition of a garden of God can
be found in biblical and extra-biblical sources, especially in the Mesopotamian epic of Gilgamesh (Stolz
1 9 7 2 : 1 4 9 ) a n d a n A s s y r i a n p o e m e n t i t l e d " A P r i n c e ' s Vi s i o n o f t h e N e t h e r Wo r l d " ( L i p i n s k i 1 9 7 3 : 3 5 8 ) .
The original composition of the Assyrian poem dates to the seventh century BC. The poem contains an
account of a prince, possibly Assurbanipal, who dreamed about the spirit of a dead king, most likely
S e n n a c h e r i b . T h e g o d A s h u r h a d b l e s s e d t h e k i n g a n d a l l o w e d h i m t o " r e b u i l d t h e h o l y N e w -Ye a r ' s - t e m p l e of-the-Countryside in the garden of abundance, the image of Lebanon," (quoted from Lipinski 1973: 358).
Lebanon R ange and Baalbek
T h e p o e m o f " A P r i n c e ' s Vi s i o n o f t h e N e t h e r Wo r l d " p a r a l l e l s t h e g a r d e n o f t h e g o d A s h u r w i t h " t h e i m a g e
o f L e b a n o n . " I n t h e O l d Te s t a m e n t , t h e p r o p h e t I s a i a h i s u s i n g a v e r y s i m i l a r m e t a p h o r i n h i s d e s c r i p t i o n o f
how "the glory of Lebanon," i.e., the trees of the Lebanon, beautify God's sanctuary on Zion. Even if Isaiah
does not necessarily refer to a literal garden of God, which would be the sanctuary on Zion, the reference to
" t h e g l o r y o f L e b a n o n , " i m p l y i n g t h e t r e e s o f L e b a n o n , n e v e r t h e l e s s e v o k e s t h e g a r d e n i m a g e r y. L i p i n s k i g r a n t s
that "the aim of such expressions is to suggest the beauty and the wealth of the sanctuary or of the palace"
( L i p i n s k i 1 9 7 3 : 3 5 8 ) , n a m e l y b e a u t y a n d w e a l t h i m p a r t e d b y t h e b e s t o f w h a t L e b a n o n h a s t o o f f e r, o n e m i g h t a d d .
C . E x p l o i t a t i o n o f L e b a n o n ' s Wo o d R e s o u r c e s b y E g y p t i a n s a n d A s s y r i a n s
Fr o m 2 7 0 0 B C o n , o v e r s e a s t r a d e i n w o o d b e t w e e n L e b a n o n a n d E g y p t w a s i n f u l l b l o o m . E g y p t i a n t e x t s
often characterized the famous wood imported from Lebanon using the adjectives "true" and "new"
(Couroyer 1973: 356). Byblos functioned as one of the most important seaports of Lebanon. Because of
its wealth in cedars and other valuable trees, Lebanon was soon the object of desire and the goal of
s e v e r a l e x p e d i t i o n s o f t h e r u l e r s o f E g y p t a n d M e s o p o t a m i a ( H o n i g m a n n 1 9 2 6 : 1 ; c f . A v i -Yo n a h 1 9 8 2 :
1542). Assyrians and Babylonians (Habakkuk 2:17), Alexander the Great, the Seleucids as well as the
R o m a n s e x p l o i t e d L e b a n o n ' s a b u n d a n c e a n d w e a l t h i n w o o d ( c f . 2 K i n g s 1 9 : 2 3 p a r. , J e r e m i a h 3 7 : 2 4 ) .
In recent years, scholars have conducted archeological-botanical surveys at various sites in Israel and they
were able to point out the use of wood from the cedars of Lebanon (cedrus Libani) for special construction
purposes and objects throughout different historical periods and in a variety of regions of the country
(Liphshitz and Biger 1991: 175). While in the earlier times the wood of the cedars from Lebanon was mostly used
as building material for palaces and temples, during the Hellenistic and Roman times it seems to have been used
a l m o s t e x c l u s i v e l y f o r c o n s t r u c t i n g s h i p s ( H o n i g m a n n 1 9 2 6 : 4 ) . A s o f t h e t w e l f t h c e n t u r y, r e a l c o m p e t i t i o n a r o s e
b e t w e e n t h e E g y p t i a n s a n d t h e A s s y r i a n s o v e r t h e w o o d r e s o u r c e s o f L e b a n o n ( A v i -Yo n a h 1 9 8 2 : 1 5 4 2 ) . I n t h e
response of the Lord God to the prayer of the Jewish King Hezekiah, the scriptures describe the devastation
o f t h e c e d a r s a n d f i r s c a u s e d b y t h e A s s y r i a n K i n g S e n n a c h e r i b . K i n g S e n n a c h e r i b h a d b o a s t e d , " Wi t h m y
many chariots I climbed the mountain heights, the recesses of Lebanon; I cut down its lofty cedars, its choice
c y p r e s s e s ; I r e a c h e d t h e r e m o t e s t h e i g h t s , i t s f o r e s t p a r k " ( 2 K i n g s 1 9 : 2 3 ) . I n a s a t i r e o f t h e A s s y r i a n K i n g S a p o r,
whom Isaiah called "the morning star" who had "fallen down from the heavens" (Isaiah 14:12) – a title which the
Vu l g a t e t r a n s l a t e d a s " L u c i f e r " a n d t h e f a t h e r s o f t h e C h u r c h u n d e r s t o o d a s a r e f e r e n c e t o S a t a n – t h e p r o p h e t
Isaiah let the cypresses rejoice and the cedars of Lebanon say to the violent Assyrian King, "Now that you are laid
t o r e s t , t h e r e w i l l b e n o n e t o c u t u s d o w n " ( I s a i a h 1 4 : 8 ) . I n t h e O l d Te s t a m e n t , t h e t r e e s o f M o u n t L e b a n o n a r e o f t e n
used as an image for man's hubris, against which God will step in (Isaiah 2:13, 10:34, 37:24; Jeremiah 22:6.20.23).
U n f o r t u n a t e l y, t o d a y t h e r e a r e n o t m a n y o f t h e r i c h , a n c i e n t c e d a r g r o v e s l e f t . S p o r a d i c r e m n a n t s
c a n b e f o u n d i n B c h a r r e , o n A r z Ta m u r i n , o n J e b e l a l - Q a r a q i f a n d o n J e b e l a l - B a r u k ( K i n e t 1 9 9 7 : 8 7 6 ) .
C u t t i n g L e b a n o n Tr e e s f o r t h e E g y p t i a n s
Fr o m t h e f o l l o w i n g l i s t o f s c r i p t u r e p a s s a g e s , o n e c a n s e e h o w o f t e n g r e e d a n d d e s i r e
harm, both to the cedar forests of Lebanon which were exploited and to the exploiters
has caused
themselves.
D . L e b a n o n a n d t h e Te m p l e
T h e O l d Te s t a m e n t r e f e r s t o t h e w o o d o f t h e c e d a r s o f L e b a n o n i n p a r t i c u l a r i n c o n n e c t i o n w i t h t h e Te m p l e
b u i l t b y S o l o m o n ( c f . 1 K i n g s 5 : 1 6 - 2 5 . 2 7 f . , 7 . 2 f . ) a n d S e r u b b a b e l ( E z r a 3 : 7 ) . W h e n S o l o m o n b u i l t t h e Te m p l e , h e w a s
s u p p l i e d w i t h c e d a r s f r o m L e b a n o n b y h i s a l l y H i r a m , k i n g o f Ty r e ( 1 K i n g s 5 : 1 5 - 2 4 ) , w h o s e n t t h e l o g s i n f l o a t s t o
a h a r b o r n e a r J a f f a ( Te l l Q a s i l a : 2 C h r o n i c l e s 2 : 1 5 ) . W h e n t h e S e c o n d Te m p l e w a s b e i n g c o n s t r u c t e d , t h e s a m e
p r o c e d u r e w a s r e p e a t e d . T h i s t i m e , h o w e v e r, t h e f o r e s t s b e l o n g e d t o t h e k i n g o f Pe r s i a ( E z r a 3 : 7 , c f . A v i -Yo n a h 1 9 8 2 : 1 5 4 3 ) .
Over the years, scholars have compared the architecture of various ancient temples and buildings all
throughout
the
Middle
East
with
the
biblical
description
of
Solomon's
Te m p l e
and
the
"House
of
the
Fo r e s t
of
Lebanon."
Davey
found
that
the
Phoenician
temple
at
Kition
had
certain
s t r u c t u r a l s i m i l a r i t i e s w i t h t h e " H o u s e o f t h e Fo r e s t o f L e b a n o n , " b u t w a s n o t r e l a t e d t o S o l o m o n ' s Te m p l e ,
whereas long-room temples in northern Syria appear to be antecedents to Solomon's temple building (Davey 1980).
Ve r m e s a n d G o r d o n h a v e p o i n t e d o u t t h a t i n t h e O l d Te s t a m e n t , t h e Ta r g u m s a n d t h e t e x t s f o u n d a t
Qumran, the word "Lebanon" had "a number of midrashic equivalences" that were associated with it in ancient
times. The three most common associations were "temple," "nations," and "king." After the destruction of the Second
Te m p l e i n 7 0 A D , t h e " t e m p l e " a s s o c i a t i o n w a s t h e d o m i n a n t o n e ( G o r d o n 1 9 9 2 : 9 3 ; c f . Ve r m e s 1 9 5 8 , Ve r m e s 1 9 7 3 : 2 6 - 3 9 ) .
Ve r m e s s h o w e d t h a t t h e Pa l e s t i n i a n h a g g a d a h s a w a c o n n e c t i o n b e t w e e n L e b a n o n a n d t h e d e s t r u c t i o n
o f t h e Te m p l e i n 7 0 A D . Yo h a n a n b e n Z a k k a i , t h e l a s t s u r v i v o r o f t h e G r e a t S a n h e d r i n , w h o m a n a g e d t o e s c a p e t h e
a t t a c k a n d s i e g e o f J e r u s a l e m b y Ve s p a s i a n a n d Ti t u s , r e i n t e r p r e t e d t w o p r o p h e t i c p a s s a g e s , I s a i a h 1 0 : 3 4
a n d Z e c h a r i a h 1 1 : 1 a s r e f e r r i n g t o t h e c a t a s t r o p h e ( Ve r m e s 1 9 5 8 : 8 ) . Yo h a a n b e n Z a k k a i ' s r e i n t e r p r e t a t i o n o f
Z e c h a r i a h 1 1 : 1 i s r e c o u n t e d i n Yo m a 3 9 b a s f o l l o w s :
" O u r m a s t e r s t a u g h t : Fo r t y y e a r s b e f o r e t h e d e s t r u c t i o n o f t h e S a n c t u a r y . . . i t s d o o r s o p e n e d o f
t h e m s e l v e s , a n d r e m a i n e d o p e n u n t i l Yo h a n a n b e n Z a k k a i r e b u k e d t h e m , s a y i n g , ' O Te m p l e , Te m p l e , w h y a r e
you afraid? I know that finally you will be destroyed. Zechariah son of Iddo has already prophesied
c o n c e r n i n g y o u : O p e n , O L e b a n o n , y o u r d o o r s , a n d l e t t h e f i r e d e v o u r y o u r c e d a r s . ' " ( Yo m a 3 9 b , q u o t e d a c c o r d i n g t o Ve r m e s 1 9 5 8 : 8 )
Using
Isaiah
10:34
and
reinterpreting
it,
Yo h a n a n
ben
Zakkai
also
predicted
to
Ve s p a s i a n t h a t h e w o u l d b e c o m e e m p e r o r o f t h e R o m a n s , b e c a u s e L e b a n o n , i . e . , t h e Te m p l e ,
c o u l d o n l y b e d e s t r o y e d b y a k i n g . T h e f o l l o w i n g s t o r y c a n b e f o u n d i n t h e Pa l e s t i n i a n h a g g a d a h :
“ R a b b a n Yo h a n a n b e n Z a k k a i w e n t f o r w a r d a m o n g t h e s o l d i e r s o f Ve s p a s i a n a n d a s k e d t h e m : ‘ W h e r e i s
t h e k i n g ? ’ T h e y w e n t t o t e l l h i m : ‘A J e w d e s i r e s t o g r e e t y o u . ’ H e r e p l i e d t o t h e m : ‘ L e t h i m c o m e . ’ W h e n h e
w a s i n h i s p r e s e n c e , h e s a i d t o h i m : ‘ Vi v e D o m i n e I m p e r a t o r ! ’ [ i . e . , M a y y o u l i v e , L o r d C a e s a r ! ] .
Pa s s i n a C e d a r Fo r e s t , A b o v e B a r o u k
Ve s p a s i a n s a i d t o h i m : ' Yo u g i v e m e a r o y a l g r e e t i n g a l t h o u g h I a m n o t k i n g . S h o u l d t h e k i n g h e a r t h i s , h e
w o u l d k i l l m e . ' Yo h a n a n a n s w e r e d : ' I f y o u a r e n o t y e t k i n g , y o u s h a l l b e l a t e r. I n d e e d , t h i s Te m p l e s h a l l n o t
be destroyed except by a king, for it is written, And Lebanon shall fall by the majestic one.'" (Lam. R . i. 5,
p a r a g r a p h 3 1 , q u o t e d a c c o r d i n g t o Ve r m e s 1 9 5 8 : 9 )
I t i s l e s s r e l e v a n t h e r e t h a t R a b b a n Yo h a n a n b e n Z a k k a i ' s q u o t e o f I s a i a h 1 0 : 3 4 d o e s n o t c o r r e s p o n d
exactly with the version of the verse of Isaiah as found in the present text of the Hebrew Bible. It may
be part of ben Zakkai's reinterpretation, or a form of the verse as found in extra-biblical traditions.
The Habakkuk Commentary of Qumran contains a disconcerting exegesis of the word "Lebanon" in
connection with Habakkuk 2:17. Habakkuk Commentary 12.3-4 states that "Lebanon is the Council of
t h e C o m m u n i t y, a n d t h e b e a s t s a r e t h e S i m p l e o f J u d a h " ( Ve r m e s 1 9 5 8 : 7 ) . Ve r m e s w a s a b l e t o e x p l a i n t h a t
this identification of "Lebanon" with the "Council of the Community" had its roots in the interpretation
o f " L e b a n o n " a s " Te m p l e , " w h i c h h a d b e c o m e a t r a d i t i o n i n J e w i s h e x e g e s i s b e f o r e 2 0 0 B C ( Ve r m e s
1958: 12). This was connected with the teaching of the Qumran community that "held that the
C o u n c i l o f t h e C o m m u n i t y c o n s t i t u t e d t h e t r u e Te m p l e " ( Ve r m e s 1 9 5 8 : 7 , a n d c f . Ve r m e s 1 9 5 7 : 3 2 4 ) .
E. "Lebanon" in the Song of Songs
The Song of Songs is the only post-exilic book in the Bible in which the word "Lebanon" has special
i m p o r t a n c e ( Ve r m e s 1 9 5 8 : 1 1 ) . " L e b a n o n " i s m e n t i o n e d s e v e n t i m e s i n t h e S o n g o f S o n g s . K i n e t p o i n t e d o u t
that the mention of Lebanon has a special role in the amorous play between lover and beloved, or between
bride and bridegroom, as found in the Song of Songs (Song of Songs 3:9, 4:8.11.15, 5:15, 7:5)
(Kinet 1997: 878). Lebanon becomes the place from where the beloved, the desired one, is
descending or to which the beloved is compared. "Lebanon" is synonymous with the peak of what is desired.
In the words of the prophet Hosea, the cedar of Lebanon and the vine of Lebanon illustrate the ultimate
stability and fullness of pleasure which God's people experience when they return to Him (Hosea 14:5-9).
A t t h e e n d o f t i m e s , G o d w i l l m a n i f e s t H i s a w e s o m e p o w e r. T h e s c r i p t u r e s c a n u s e t h e s t r e n g t h o f
the cedars of Lebanon in order to illustrate that the Lord’s power and might when He comes will
level those majestic trees. The blessings to be poured out on God’s people in the end of times are only
c o m p a r a b l e t o t h e n a t u r a l b l e s s i n g s t h a t t h e i n h a b i t a n t s o f L e b a n o n a l r e a d y e n j o y n o w. L e b a n o n w i l l
be part of the area to which God will bring back His people who had been scattered over distant lands.
N o t o n l y i s L e b a n o n l a n d w h e r e t h e T h e o p h a n y o f t h e L o r d G o d o c c u r r e d i n O l d Te s t a m e n t t i m e s , b u t
t h e N e w Te s t a m e n t a c c o u n t s b e a r w i t n e s s t o t h e f a c t t h a t t h e L o r d J e s u s C h r i s t h i m s e l f s e t f o o t o n t o
soil that is now part of the state of Lebanon. He made his glory manifest there and sanctified the land.
S a m a k M a ’ at - T a r at u r
(fish with pine nut sauce)
Lebanese Cuisine - Madelain Farah
3-5lbs. whole fish (perch, halibut, cod)
olive oil
salt
Sauce
1 1/2 cups of pine nuts,
2-4 large cloves of garlic
salt to taste, 1 1/2 cups of lemon juice
parsely for garnish
Clean and scale fish.
Salt cavity and let stand 1/2 an hour.
Thoroughly rub the outside of the fish with olive oil.
Wrap in heavy paper which has been oiled.
Put in baking pan and bake 1/2 an hour,
or until fish flakes with a fork.
In the mean time prepare the sauce.
Grind together the pine nuts, garlic and salt.
Gradually add lemon juice stirring constantly
until it is the consistency of yoghurt.
Remove the paper from the baked fish and place
the fish on a serving platter.
Pour the sauceover the fish.
Garnish with parsely.
Spaghetti marinara
1/4 cup (60ml) olive oil, plus extra to toss
4 garlic cloves, finely chopped
6 anchovy fillets
2 x 400g can chopped tomatoes
200ml dry white wine
500g spaghetti
300g mussels, scrubbed, debearded
800g good-quality marinara mix
200g peeled green prawns
Torn flat-leaf parsley leaves, to serve
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Step 1
Heat 2 tablespoons oil in a large frypan over medium-low heat and add garlic and
anchovies. Cook, stirring, for 1-2 minutes until anchovies have melted. Add tomatoes and
wine and bring to a simmer, then reduce the heat to low and cook for 20 minutes until
slightly reduced.
Step 2
Meanwhile, cook the pasta in a large pan of boiling salted water according to
packet instructions. Drain, then return to the pan and toss in a little olive oil.
Step 3
Add the mussels to the pan of sauce, cover and cook for 1 minute, shaking the pan
occasionally. Add the remaining seafood and cook for a further 2-3 minutes until the
marinara mix and prawns are cooked through and the mussels have opened (discard
any that haven’t opened after this time). Season to taste with sea salt and freshly ground
black pepper. Add the drained pasta, toss to combine, then divide among bowls and
serve garnished with parsley leaves.
The Mamluks or the Slaves in Power
From the Book “History of Lebanon”
by Fr Charbel Habchi
Administrative Divisions and Local Dynasties
The Mamluks divided their territory in the Near East into six administrative
areas. Each one was called a ‘mamlakat’ (a kingdom) or a ‘niabat’ (vice-kingdom).
T h e s e w e r e D a m a s c u s , A l e p p o , H a m a , Tr i p o l i , S a f a d a n d K a r a k . T h e g o v e r n o r
of each mamlakat or Niabat was ‘Naib’ (vice-king).
Lebanon itself was divided into three parts with the view to ending its
unity and independence. North Lebanon, that is the Syrian coastline, from
B y b l o s t o t h e n o r t h o f L a t a k i a , w a s g i v e n t o t h e N a i b o f Tr i p o l i . T h e s o u t h
o f t h e c o u n t r y a s f a r a s Ty r e w a s g i v e n t o t h e N a i b o f S a f a d .
All the other cities of Bekaa was divided into two parts for administrative purposes, Bekaa north and Bekaa south. At first the
M a m l u k s w e r e f e a r f u l t h a t t h e C h r i s t i a n c o m m u n i t i e s , i n p a r t i c u l a r, t h e M a r o n i t e s b u t i n c l u d i n g t h e D r u z e s a n d
Shiites would begin plotting with the Crusaders and other European countries. For that reason they were all
c a r e f u l l y w a t c h e d a n d a s h a s b e e n m e n t i o n e d a l r e a d y K u r d s a n d Tu r k m e n s w e r e l o c a t e d a m o n g t h e m t o d o t h e w a t c h i n g .
A f t e r t h e c o n q u e s t o f K e s r w a n t h e M a m l u k s d e s i g n a t e d t h e p r i n c e s o f t h e A s s a f c l a n w h o w e r e S u n n i Tu r k m e n t o
g o v e r n t h i s r e g i o n w h o s e c a p i t a l w a s G h a z i r. T h e Ta n u k h i p r i n c e s w h o r u l e d t h e r e g i o n o f G h a r b ( t o t h e s o u t h o f B e i r u t )
demonstrated great fidelity to successive Muslim governors. For this reason in 1294 they were given the city of Beirut.
I n t h e m e a n t i m e f e u d a l r o w s b e t w e e n t h e A s s a f p e o p l e a n d t h e Ta n u k h i s ( w h o w e r e D r u z e ) a n d w h o s e d o m a i n r a n f r o m S i d o n t o
Beirut were not long in coming. The Maronites, especially the Hobaich and Khazen families became very friendly
towards the Assaf people and supported them as allies. Many Christians returned from Cyprus to take up residence in
Kesrwan. Others returned from the north and south for the same reason. Because of the massacres in 1305-1307 this
area had been denuded of inhabitants. Kesrwan became an important provincial centre for the Christians and the point of
departure for those travelling to Shouf and further south.
Counsellor to the Mamluk Sultan of Egypt.
Wi s e , o l d , m y s t i c m a n p l a y e d a n i m p o r t a n t
ro l e i n s e t t i n g t h e d i re c t i o n a n d p o l i c i e s o f
Egypt under the rule of the Mamluks
To t h e n o r t h , T r i p o l i a n d A k k a r , t h e
Kurd clan of Bani Saif took charge.
To t h e s o u t h t h e S h i i t e c l a n o f
Bechara Alhussainy established itself on the tableland which received
the name of Bled Bechara. On the
o t h e r s i d e H a s b a y a a n d Wa d y A t t a i m
entered under the power of the Sunni
Chahabites. Baaklin and a large part
of Shouf remained under the control
of the Maan clan. But those who received the most important role from
the beginning of the Mamluk era were
t h e p e o p l e o f B a n i B u h t o r. T h e y w e r e
given the responsibility of defending the Lebanese coast against the
French who still occupied the island
of Cyprus. They were most probably
of the Druze sect but they pretended
to be Sunnis to please the Mamluks.
The Druze themselves especially
the Djumblat clan lived in the city
of Mukhtara in the area of Shouf.
A Lebanese Prince with his arms
and his servant
It is worthwhile noting that the Bani Buhtor clan were neither fanatic nor strict;
rather they were open and understanding. For that reason the coast and the
west region which depended on them lived in relative peace almost like havi n g i n t e r n a l a u t o n o m y. T h e y o p e n e d t h e p o r t o f B e i r u t f o r E u r o p e a n b u s i n e s s men and build boarding houses, baths and churches. This was made possible
because the Mamluks themselves recognized the need for trading with the west.
Port of Beirut under Bani
B u h t o r ’s a d m i n i s t r a t i o n d u r i n g
14th -15th centuries
The
Mamluk
policy
of
isoltion had to be moderated
because they knew that they
could
not
continue
without
having
relations
with
the
west in spite of the fact that
Europe was Christian. Economi c i n t e r e s t s w o n t h e d a y. T h i s
awareness on the part of the
Mamluks
and
the
lessening
of the danger of the Crusaders facilitated a change in the
relations
between
the
Mamluks
and
Christian
Europe. From the 14th century a
Consulate was established in the
Near East simply to promote trade.
This opening allowed trade to recommence and with that the economy of the country as a whole picked up. Beirut
e s p e c i a l l y g a i n e d b y t h i s , a s i t h a d n o t b e e n a s b a d l y d e m o l i s h e d a s h a d S i d o n , Ty r e o r T r i p o l i . I t s p o r t w a s e n l a r g e d
to become the biggest along the Lebanese coast. Europeans flocked to Lebanon and to the coast where they
enjoyed certain privileges, like having special places reserved for them in which they could store their merchandise.
This return to a reasonable normal situation as far as commerce was concerned led to an increase in developing industry and
in particular that of natural silk.
I n c o n t r a s t , t h e M a m l u k s i n a n a t t e m p t t o b u i l d a f l e e t , i n s t e a d o f c u t t i n g d o w n t r e e s i n a s y s t e m a t i c w a y, t h e y d e n u d e d
the Lebanese forests haphazardly with disastrous effect. The Lebanese were severely critical of the woeful
administration of the Mamluks and the terrible state of the streets and bridges. The famous bridge of Nahr Elkalb (Dog River)
was demolished a number of times under the Mamluks. It was out of the question to demand progress, prosperity and
d e v e l o p m e n t f r o m t h e M a m l u k s , a l l o n e c o u l d h o p e f o r , w a s a d e g r e e o f r e l a t i v e a u t o n o m y.
Relative Autonomy
Notwithstanding the loss of independence with the arrival of the Mamluks to Lebanon, the Lebanese themselves, especiall y t h e M a r o n i t e s a n d D r u z e s i n t h e m o u n t a i n s , m a n a g e d t o h o l d o n t o a m e a s u r e o f r e l a t i v e a u t o n o m y. A f t e r t h e O t t o m a n s
conquered Constantinople in 1453 they gave the Greeks full rights to administer their Church. This gave the Greeks a
certain pre-eminence over the other Christian communities in the Ottoman Empire.
This had a beneficial ripple effect for the Greeks
in Lebanon even before the Ottomans took
control of Lebanon. Naturally this privileged
position gave rise to a feeling of superiority on the
part of the Greeks over other Christians in the Near
East.
There was another reason for this feeling of
superiority
that
the
Greeks
during
the
Middle Ages in the Near East were somewhat more
cultured than the Maronites. They lived along the
coast and therefore had a greater opportunity for
contacts with outsiders and people of other
cultures.
Port of Beirut (End of 19th century)
The Greeks never had a close relationship with
the Crusaders and when the Mamluks entered
triumphantly into Lebanon they were welcomed
by the Greeks, who as a result expected to
r e c e i v e c e r t a i n p r i v i l e g e s i n r e t u r n . Ta k i n g a l l
this into account and conducting themselves in a
favourable way the Greeks considered themselves
r e l a t i v e l y i n d e p e n d e n t . B u t h o w e v e r, l i v i n g
along the coast and in close proximity to the
M a m l u k a r m y, i n p r a c t i c a l t e r m s , t h e y w e r e n o t
able to make much use of their quasi independence.
The situation of the Maronites was completely
different. Located in northern Lebanon and Kesrwan they were socially organized under the guida n c e o f t h e P a t r i a r c h a n d t h e c l e r g y. T h e y w e r e
divided into different districts and had local dignitaries taken from the community to lead them.
These were called the Muqaddamin. This organization provided the Maronites with a certain deg r e e o f w e l l - s t r u c t u r e d a u t o n o m y. T h e y w e r e a l s o
completely dependent on the governor (Naib) of
Tr i p o l i . T h e i r M u q a d d a m i n t o o k r e s p o n s i b i l i t y f o r t h e t e m p o r a r y a f f a i r s o f t h e c o m m u n i t y.
Bridge of Nahr Elkalb
T h e i r r o l e a n d r e s p o n s i b i l i t y e v e n t u a l l y b e c a m e h e r e d i t a r y. I n a g e n e r a l s e n s e
they were vested in the order of Sub deaconate (one of the minor orders of
the Eastern Churches), which gave them precedence over the laity in Church.
The sovereignty of the Mamluks and later that of the Ottomans consisted
mainly in the collection of the tribute or taxes. According to Brother Francisco
Suriano (+1530): “The Maronites inhabited the mountains of Lebanon and the
province of Phoenicia. They never allowed the Sarrasins (Muslims) to dwell
among them especially in the region where the Patriarch resided”. In the 14th
century the Christians were quite numerous. Ludolphe from Suchem described
Lebanon as “covered by a considerable number of towns and villages, all
inhabited by an immense number of Christians”. The Patriarchs of this
period were Simon III (1297-1339), John IV (1339-1357), Gabriel of Hjula
(1357-1367) who was martyred in 1367 and David who took the name John
V (1367-1404).
I n t h e s e c o n d h a l f o f t h e 1 5 t h c e n t u r y, L e b a n o n e n j o y e d a p e r i o d o f p e a c e a n d
t r a n q u i l l i t y. T h e M a r o n i t e s l i v e d w i t h o u t f e a r. E v e n t h e c o l d p e a c e c o m e s t o
a n e n d , a n d a t a n y m o m e n t t h e r e w a s a g r o w i n g l e v e l o f p r o s p e r i t y. M a n y n e w
schools and churches were built. According to Patriarch Stephen El Douaihy
( 1 6 7 0 - 1 7 0 4 ) t h e r e w e r e m a n y c h u r c h e s a n d t h e r e w e r e d a y s i n t h e y e a r, t h e a l t a r s o f
Becharre and Hadchit, for example, had about 20 priests celebrating the masses.
Saint John "al-sheer" in Amioun, Lebanon
N o r t h : G re e k C h u rc h e l e v a t e d o n a ro c k y
cliff over a number of vaults in the
s o u t h e a s t e r n f a c a d e o f t h e c l i f f . A Tr i p l e
s c e n e o f a C r u s a d e r s c h u r c h ( 1 0 9 9 - 11 0 0 )
panoramic over the 28 man-made crypts in
the facade whose carbon-dating suggests
15000-24000 years of age.
Bikfaya, an old Christian village in Mount Lebanon
S o m e c h i l d re n a t s c h o o l s t u d y i n g w i t h t h e i r t e a c h e r
and others ringing the bell to start the mass
S t a t u e o f F a k h re d d i n I I i n B a a b d a , L e b a n o n
During the same time the Hobaich family succeeded in getting a letter from the King
of France guaranteeing them his protection. At this time also the relations between
the Maronites and the Druze were very strong. This laid the foundation for the Great
Lebanon which emerged during the time of Fakhreddin II who succeeded in uniting all
the peoples of the country including the Sunni from the tableland and the coastal regions. In this context Jacques Nanet comments: “The close mutual good relationships
between the Maronites and the Druze pointed to the success to come when Lebanon
would be ruled by the princes of the Maan family and later those of the Chehab” .
South African Hip Hop dancers
ROGUE a group of very talented Hip Hop
dancers have qualified to represent
South Africa at the International Dance Organization
Hip Hop, Electric Boogie and Break Dance World Championships,
in Copenhagen, Denmark from the 16th - 20th October 2013.
The group: STACEY SHAM, WARREN WOOD, LUCETTE AUGUST,
ANGELIA SILVA, TAMARA DA SILVA and MICHAELA DE OLIVIERA.
ROGUE do us PROUD, we know you can do it!
STACEY SHAM
We d di n g o f
DARREN
M AN S O U R
&
L OU I SE
H U T C H IN S ON
at
OLC
on
14 S e p t e m b e r 2 0 1 3
B a b t i sm
Name of child: Olivia McFadyen
11 August 2013
B a b t i sm
Name of child:
Dario Anthony John
15 September 2013
Baptisms &
Weddings
Congratulations and blessings to the following members who were baptised or married:
O u r L a d y o f C e d a r s - Wo o d m e a d
Baptisms
date
baby name
parents name
06 Sept 2013 Ayola Vappie
Mzimkhulu & Daisy Vappie
15 Sept 2013 Dario Anthony John
Costa James & Odette John
15 Sept 2013 Nicholas Alessio Tannous
Warren & Luana Tannous
22 Sept 2013 Tylor James Coetzee
Mark Coetzer & Angela Marie Hollick
22 Sept 2013 Jamy Taylor -Jade
Mark Coetzer & Angela Marie Hollick
29 Sept 2013 Sebastian Boyd
Dean Paul Boyd & Christa Marie Nutley
29 Sept 2013 June Solomon
Graham & Alexis Solomon
29 Sept 2013 William Shalala
John & Gaby Shalala
Weddings
groom and bride name (bride maiden surname)
- WEDDING DATE
Rui Miguel Longuinho & Gabrielle Sayegh
07 September 2013
Darren Mark Mansour & Louise Hutchinson
14 September 2013
Anthony Ho & Abby Lorelle Paul
23 September 2013
Baptisms &
Weddings
Congratulations and blessings to the following members who were baptised or married:
Our Lady of Lebanon - Mulbar ton
Baptisms
date
baby name
Baptisms
parents name
date
25 Aug 2013 Stella Pagnonsin
Simone & Tania Pagnonsin
08 Sept 2013 Calyn Richard Rheeder
Shane Rheeder & Samantha Wetherall
25 Aug 2013 Mantura Zackey
Joey & Phyllis Zackey
08 Sept 2013 Jaime-Lee Rheeder
Shane Rheeder & Samantha Wetherall
25 Aug 2013 Myriam Lore Kodjeuo
Kamnang Francois & Ntchietchouang Elise
15 Sept 2013 Gabriel Adrian Hardie
Bruce & Melissa Hardie
31 Aug 2013 Wandgi Arland Dany Tchoumi
Fonkou Desire
15 Sept 2013 Gabriella Mari Perdikis
Dimitri & Tanya Perdikis
01 Sept 2013 Rafael Marco De Sousa
Rogerio & Michelle De Sousa
15 Sept 2013 Michael Lyle Venter
Dennis & Shireen Venter
01 Sept 2013 Mikaela De Sousa
Rogerio & Michelle De Sousa
15 Sept 2013 Dylan Venter
Dennis & Shireen Venter
01 Sept 2013 Leandro Rodriques
Marco & Nadine Rodriques
15 Sept 2013 Riley Jade Olver
Brandon & Claire Olver
07 Sept 2013 Alyssa Pestana De Jesus
Helder & Natalie De Jesus
21 Sept 2013 Genevieve De Souza
Joseph & Annelize De Souza
07 Sept 2013 Cassidy Eva Lindhout
David Lindhout & Lauren Reitz
08 Sept 2013 Kaylee Kotze
Tyrone & Roxanne Kotze
baby name
Weddings
groom and bride name (bride maiden surname)
- WEDDING DATE
Tyler Lozowski & Donne’ Zackey
14 September 2013
Nicky Ho & Chantal Au
21 September 2013
Lionel Francisco & Angelique Batista
22 September 2013
Our Lady
† Aube Willie: 13 M ar 1955 - 04 Sept 2013
† Sham M ark: 28 Feb 1960 - 05 Sept 2013
† Jardim Elaine: 04 Feb 1945 - 09 Sept 2013
† Konidaris Nicolaas: 15 Sept 1942 - 16 Sept 2013
† Overington Suzette: 25 July 1963 - 15 Sept 2013
of
parents name
The Cedars
† Barros A melia: 11 A pril 1934 - 04 Sept 2013
† David Lorraine: 26 Oct 1941 - 16 Sept 2013
† Moore Bernaro: 24 Sept 1937 - 16 Sept 2013
† Ho Laureen:
11 A pril 1950 - 15 Sept 2013