Maronite Magazine

M a r o n i t e M aga z i n e
At Pentecost we celebrate the birth of
the Church which exists to
evangelise. On this day, with the
descent of the Holy Spirit, Christ's
mission is completed. Every
baptised person is invited to be a
missionary, proclaiming their faith
in God’s unconditional love and
mercy, through prayer, word and
action. The Solemnity reminds us
to pray for a fresh outpouring of the
Holy Spirit so that we are not only
sustained in our Christian life, but
also able to respond ever more
generously to the call to
evangelise.
Maronite
Catholic Church
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
Lebanese Family
Club
dedicated to
preserving our
Lebanese heritage
through
• family days
• family trees
• family books
• family websites
• family health
Tel: 011 804 1305
Fax: 08 66 66 5412
Email:
[email protected]
Website:
www.lebanesefamilyclub.co.za
Postal Address:
PO Box 76043,
Wendywood, 2144
“Like those early disciples we too in
our day need to be clothed with power
from on high, we too need to be
constantly filled with the
Holy Spirit. For this reason the
Church presents us with an
opportunity in preparation for
Pentecost to ‘return to the Upper
Room’ in order to pray for a new
outpouring of the Holy Spirit in
Description: Miniature of the Pentecost, Province of Antioch 586
our own lives, upon the Church
A D , f r o m t h e G o s p e l ’s M a n u s c r i p t w h i c h w a s w r i t t e n a n d i l l u m i n a t e d
and the whole world.”
under the signature of the monk Rabbula as the oldest Syriac
illuminated manuscript. It represents the period of transition between
the Paleochristian art and the Iconographical art. It is a basic
e l e m e n t f o r t h e C h r i s t i a n i c o n o g r a p h y.
APOSTOLIC
E X H O RTAT I O N
FA M I L I A R I S
C O N S O RT I O
OF POPE
J O H N PAU L I I
T O T H E E P I S C O PAT E
T O T H E C L E RG Y A N D
T O T H E FA I T H F U L
OF THE WHOLE
C AT H O L I C C H U RC H
O N T H E RO L E
OF THE
CHRISTIAN
FA M I LY I N T H E
M O D E R N WO R L D
T he S ituation of the Family in the World T oday
The situation in which the family finds itself presents positive and negative aspects: the first
are a sign of the salvation of Christ operating in the world; the second, a sign of the refusal
that man gives to the love of God.
On the one hand, in fact, there is a more lively awareness of personal freedom and greater
attention to the quality of interpersonal relationships in marriage, to promoting the dignity
of women, to responsible procreation, to the education of children. There is also an
awareness of the need for the development of interfamily relationships, for reciprocal
spiritual and material assistance, the rediscover y of the ecclesial mission proper to the
f a m i l y a n d i t s r e s p o n s i b i l i t y f o r t h e b u i l d i n g o f a m o r e j u s t s o c i e t y. O n t h e o t h e r h a n d ,
h o w e v e r, s i g n s a r e n o t l a c k i n g o f a d i s t u r b i n g d e g r a d a t i o n o f s o m e f u n d a m e n t a l v a l u e s :
a mistaken theoretical and practical concept of the independence of the spouses in relation
to each other; serious misconceptions regarding the
relationship of authority between parents and children; the concrete difficulties that the
family itself experiences in the transmission of values; the growing number of
divorces; the scourge of abortion; the ever more frequent recourse to sterilization; the
a p p e a r a n c e o f a t r u l y c o n t r a c e p t i v e m e n t a l i t y.
At t h e ro ot of t h e s e n e g at i v e p h e n om e n a t h e re f re qu e nt l y l i e s a c or r upt i on of t h e i d e a an d t h e
experience of freedom, conceived not as a capacity for realizing the truth of God's plan for
m a r r i a g e a n d t h e f a m i l y, b u t a s a n a u t o n o m o u s p o w e r o f s e l f - a f f i r m a t i o n , o f t e n a g a i n s t
others, for one's own selfish well-being.
Wo r t h y o f o u r a t t e n t i o n a l s o i s t h e f a c t t h a t , i n t h e c o u n t r i e s o f t h e s o - c a l l e d T h i r d Wo r l d ,
families often lack both the means necessary for survival, such as food, work, housing and
m e d i c i n e , a n d t h e m o s t e l e m e n t a r y f r e e d o m s . I n t h e r i c h e r c o u n t r i e s , o n t h e c o n t r a r y,
e x c e s s i v e p r o s p e r i t y a n d t h e c o n s u m e r m e n t a l i t y, p a r a d o x i c a l l y j o i n e d t o a c e r t a i n a n g u i s h
and uncertainty about the future, deprive married couples of the
generosity and courage needed for raising up new human life: thus life is often
perceived not as a blessing, but as a danger from which to defend oneself.
The historical situation in which the family lives therefore appears as an interplay of light
and darkness.
T h i s s h o w s t h a t h i s t o r y i s n o t s i m p l y a f i x e d p r o g r e s s i o n t o w a r d s w h a t i s b e t t e r, b u t r a t h e r a n
event of freedom, and even a struggle between freedoms that are in mutual conflict, that is,
a c c ord i n g t o t h e w e l l - k n ow n e x pre s s i on of St . Au g u s t i n e , a c on f l i c t b e t w e e n t w o l ov e s : t h e l ov e
of God to the point of disregarding self, and the love of self to the point of
disregarding God.
It fol l ow s t h at on ly an e du c at i on for l ove ro ote d i n f ait h c an l e a d to t h e c ap a c it y of
interpreting "the signs of the times," which are the historical expression of this twofold love.
T h e I n f l u e n c e o f C i r c u m s t a n c e s o n t h e C o n s c i e n c e s o f t h e Fa i t h f u l
Living in such a world, under the pressures coming above all from the mass media, the
faithful do not always remain immune from the obscuring of certain fundamental values, nor
set themselves up as the critical conscience of family culture and as active agents in the
building of an authentic family humanism.
Among the more troubling signs of this phenomenon, the Synod Fathers stressed the
following, in particular: the spread of divorce and of recourse to a new union, even on the part
of the faithful; the acceptance of purely civil marriage in contradiction to the vocation of the
baptized to "be married in the Lord", the celebration of the marriage sacrament without
living faith, but for other motives; the rejection of the moral norms that guide and promote
the human and Christian exercise of sexuality in marriage.
O u r A g e N e e d s Wi s d o m
The whole Church is obliged to a deep reflection and commitment, so that the new culture
now emerging may be evangelized in depth, true values acknowledged, the rights of men and
w o m e n d e f e n d e d , a n d j u s t i c e p r o m o t e d i n t h e v e r y s t r u c t u r e s o f s o c i e t y. I n t h i s w a y t h e " n e w
humanism" will not distract people from their relationship with God, but will lead them to it
m o r e f u l l y.
I t b e c o m e s n e c e s s a r y, t h e r e f o r e , o n t h e p a r t o f a l l , t o r e c o v e r a n a w a r e n e s s o f t h e p r i m a c y o f
moral values, which are the values of the human person as such. The great task that has to be
faced today for the renewal of society is that of recapturing the ultimate meaning of life and
its fundamental values. Only an awareness of the primacy of these values enables man to use
the immense possibilities given him by science in such a way as to bring about the true
a d v a n c e m e n t o f t h e h u m a n p e r s o n i n h i s o r h e r w h o l e t r u t h , i n h i s o r h e r f r e e d o m a n d d i g n i t y.
S c i e n c e i s c a l l e d t o a l l y i t s e l f w i t h w i s d o m . T h e f o l l o w i n g w o r d s o f t h e S e c o n d Va t i c a n
Council can therefore be applied to the problems of the family : "Our era needs such wisdom
more than bygone ages if the discoveries made by man are to be further humanized. For the
future of the world stands in peril unless wiser people are forthcoming. The education of the
moral conscience, which makes ever y human being capable of judging and of discerning the
proper ways to achieve self-realization according to his or her original truth, thus becomes a
pressing requirement that cannot be renounced. Modern culture must be led to a more
profou n d ly re store d c ove n ant w it h d iv i n e Wi s d om . Eve r y m an i s g ive n a s h are of su ch Wi s d om
through the creating action of God. And it is only in faithfulness to this covenant that the
families of today will be in a position to influence positively the building of a more just and
G r a d u a l n e s s a n d C o n ve r s i o n
To t h e i n j u s t i c e o r i g i n a t i n g f r o m s i n - w h i c h h a s p r o f o u n d l y p e n e t r a t e d t h e s t r u c t u r e s o f t o d a y ' s
world-and often hindering the family's full realization of itself and of its fundamental rights,
we must all set ourselves in opposition through a conversion of mind and heart, following
Christ Crucified by denying our own selfishness: such a conversion cannot fail to have a
b e n e f i c i a l a n d r e n e w i n g i n f l u e n c e e v e n o n t h e s t r u c t u r e s o f s o c i e t y. W h a t i s n e e d e d i s a
continuous, permanent conversion which, while requiring an interior detachment from ever y
evil and an adherence to good in its fullness, is brought about concretely in steps which lead us
ever for ward. Thus a dynamic process develops, one which advances gradually with the progressive integration of the gifts of God and the demands of His definitive and absolute love in the
e n t i r e p e r s o n a l a n d s o c i a l l i f e o f m a n . T h e r e f o r e a n e d u c a t i o n a l g r o w t h p r o c e s s i s n e c e s s a r y,
in order that individual believers, families and peoples, even civilization itself, by beginning
from what they have already received of the myster y of Christ, may patiently be led for ward,
arriving at a richer understanding and a fuller integration of this myster y in their lives.
“P e opl e
of t h e
C e da r s ”
A 20th Centur y insight into the
Lebanese South African Community
Father Charbel and I (Ken Hanna) would like to thank you most sincerely for your kind and generous comments
o n t h e p u b l i s h i n g o f o u r b o o k . Yo u r e m a i l s , p h o n e c a l l s a n d s m s ’s a r e m u c h a p p r e c i a t e d a n d g r a c i o u s l y
a c c e p t e d . We h a v e r e c e i v e d c a l l s f r o m C a p e To w n a n d a s f a r a f i e l d a s G h a n a .
Finally we would like to thank Father Badaoui Habib, Superior of the Lebanese Maronite Missionaries of South
Africa, who has openly stated that every Lebanese home should have the book.
T h e b o o k i s s e l l i n g a t R 3 0 0 f o r a s o f t c o v e r a n d R 5 0 0 f o r h a r d c o v e r. F o r i n f o r m a t i o n o n t h e b o o k a s w e l l a s
b o o k s a l e s , p l e a s e c o n t a c t t h e C h u r c h o ff i c e o n 0 11 8 0 4 1 3 0 5 . D e a r r e a d e r s , i f y o u f i n d o u t t h a t t h e h i s t o r y o f
your own family is not written in the book, please do not hesitate to write it down and send it to us with
p i c t u r e s f o r e d i t i n g a n d p r i n t i n g , f o r t h e s e c o n d v o l u m e . We t h a n k y o u i n a d v a n c e f o r y o u r u n d e r s t a n d i n g a n d
cooperation.
For more information on how to purchase the book in your own towns, contact:
C a p e To w n - F a d i K h a l a f - 0 7 2 3 3 7 2 1 0 6
Durban - Carol Sasseen - 084 606 6752
Kloof/Hillcrest - Irene Stevenson - 082 487 5393
J o h a n n e s b u r g ( N o r t h We s t ) - I m p a l a F l o w e r S h o p - 0 1 1 8 8 8 5 6 4 6
People of the Cedars
P.O.Box531, Cresta, 2118
Tel:0114761888 Cell:0847830726 Fax:0866895249
Email :[email protected]
" M a n i a 18 ”
"People of the Cedars" is proud to announce the opening of a youth Rondezvous.
The rendezvous has a Christian, Maronite, Catholic, Lebanese ethos.
Here are the details: When: Ever y Friday night.
T i m e : 7. 0 0 . p . m . t o 1 2 . 0 0 . p . m .
Place: shop no 2: Constantia square, Constantia Kloof.
c/r Jim Fouche and antelope street.
It is run by two Maronite catholic young people:
G a b r i e l P e t e r s o n . A g e 21. L e a r n i n g t o b e a b o i l e r m a k e r. G o o d o n t h e d r u m s a n d
Guit ar. Clean living. Non smoker. Non drinker. Does Gym and loves to wor k on
car s. Charmaine Fahr y. A ge 18: One of the community's great
youth all rounders. Matriculated. Studying through the University of South
Africa. High School Senior Phase and orientation for their education.
Involved in the music Minis tr y. Par ticipated in Miss Lebanon competition
i n 2 010 .
The venue also has discrete adult super vision, ample par king and security.
The venue does not have a liquor licence. The entrance fee is R.50.
w h i c h i n c l u d e s s n a c k s a n d s a n d w i c h e s . L i g h t d r i n k s a r e R .10 p e r c a n .
Age group: Strictly 18 to25.
Please encourage the youth to support this project.
Yo u r s s i n c e r e l y, Ke n n e t h A n t h o ny H a n n a , P r o j e c t c o o r d i n a t o r.
M O NA S T E RY
I N BE I T C HA BA B
M O NA S T E RY
I N BE I T C HA BA B
WALKING
NEARING THE
END
STARTING OUT
I t wa s fo r t h e Y ea r of F ait h
P il g r ima g e W al k w h ic h too k
place o n Sat 4 M ay 2 0 1 3 . T h e
wal k wa s f r om T h e D i v i n e
M e r cy C h u r c h i n W al k e r v ille
to O u r L ady of L eba n o n i n
M u lba r to n .
LUNCH BREAK
RESTING NEAR KLIPRIVIER
I t wa s fo r t h e Y ea r of F ait h
P il g r ima g e W al k w h ic h too k
place o n Sat 4 M ay 2 0 1 3 . T h e
wal k wa s f r om T h e D i v i n e
M e r cy C h u r c h i n W al k e r v ille
TIME
TO
GET
to O u r L ady of L eba n o n i n
MOVING
M u lba r to n .
Y ea r of F ait h P il g r ima g e W al k
On Saturday, 4th May at 7:50am 40 pilgrims set off on the 31km walk from
Divine Mercy Parish in Walkerville to the Maronite Shrine of Our Lady of Lebanon
in Mulbarton. About two thirds of the pilgrims were from Divine Mercy Parish and the
rest from Our Lady of Lebanon. After taking only three rest stops along the way,
the group arrived at the Shrine, tired yet filled with joy, at 4:50pm, ten minutes ahead
of schedule.
Maria Henriques from OLL and Trevor Feder from DM provided music ministry
with their guitars, setting the pace for the march to the first rest stop, 12km up the
road. Pilgrims took turns leading the Joyful Mysteries of the Rosary and choosing
hymns from the Pilgrimage Hymnbook.
At Sun Valley Golf Course, the staff welcomed all to rest on the grass and make use
the facilities. Electra Chicksen from OLL made sandwiches and Sun Valley provided
an electrical outlet to boil water for hot tea and coffee.
After 30 minutes the pilgrims were on their feet, the vehicles were loaded,
the Sun Valley staff was thanked, and the second leg of the journey began with hymns
followed by the Sorrowful Mysteries.
Praying the Rosary kept the feet moving in unison, despite the poor condition of
the road. The police escort that had accompanied the group since Divine Mercy
Parish bid farewell around noon after getting the pilgrims safely onto the motocross
path. Around 12:30pm the pilgrims reached their lunch stop near Kliprivier,
where Garnett and Keith Simms from DM served up hot soup and sandwiches,
cold drinks and Snickers bars.
Energized by the hearty lunch, the pilgrims moved back onto the motocross path and
sang their way to the paved road, where they prayed the Luminous Mysteries and
Br. Jean Mandro gave a reflection on the Gospel that would be proclaimed at the
evening Mass. Arriving at their final rest stop near Rand Water right at 3:00pm,
the pilgrims knelt on the grass for Chaplet of Divine Mercy. At this point the
police were already waiting to escort the party to the Shrine, but patiently
waited 30 minutes for the pilgrims to replenish their energy.
The final leg of 5km, though the most difficult for those walking, was also the
most joyful. Innocent Denhere led with the Crucifix, followed by Tears Nkosi and
Kabelo Ramela with the banner, and everyone with Rosary in hand praying the
Glorious Mysteries in unison. The group “found a way, during this Year, to make a
public profession of the Credo” as Pope Benedict XVI called all Catholics to do in
his apostolic letter Porta Fidei.
As the pilgrims entered the gates of Our Lady of Lebanon, the parish priest
Fr. Maurice Chidiac was waiting there to welcome them. The pilgrims gathered in the
Shrine and sang their hearts out to Our Lady before offering a prayer of thanksgiving.
Their early arrival allowed them time to pray and recuperate a bit before taking
part in the 5.30pm Mass in the church, during which Fr. Maurice gave a wonderful
homily on faith—a perfect ending to the Year of Faith Pilgrimage.
Everyone is invited to join in a pilgrimage from Our Lady of Lebanon to Divine
Mercy Parish on Saturday, 5th October 2012 in honour of St. Faustina Kowalska,
the great apostle of Divine Mercy.
For information phone Sr. Rose at 078 992 8580.
DA B K E
The Origin of the Lebanese Dabke Dance was born with man. Like music it is a
universal language shared by all nations. With the development of civilization Dance
took various forms and shaped into numerous schools. “Dabke” is a dance performed
by different inhabitants of the mountains lying above the Mediterranean coastline and
t h e T i g r i s s R i v e r. T h e r e f o r e i t i s a d a n c e o n l y t y p i c a l o f t h e v i l l a g e s a n d t o w n s o f
Lebanon, Syria, Palestine, Jordan, and Iraq, in addition to some quasi-bedouin tribes
living in Lebanon and other close territories. The eminent musician Zaki Nassif
reckons that the origin of Dabke goes back to the days when the people of the
village gathered for the “aouna” or “aouni”. This is a rural tradition and obligation
to assist the owner of a newly built house in tamping the roof of the house by
thumping it with their feet. This technique was later replaced by the roller
(“Mahdale” or “Mahdalie” ). Three arguments justify this theory: First; Dabke is a
collective dance performed in an arc and limited by the space. Second, all kinds of
Dabke have one thing in common: thumping the floor hard with their feet. Third, the
famous Dabke called “Dal’ouna” has its name derived from the Aramaic word “ouna”
(mutual aid).The popularity of Dabke in the Lebanese countryside explains the
diversity of this dance’s rhythms (ranging from very slow to very fast), steps
(mtanniye, mtallate, arja), and inherited tunes and melodies (dal’ouna, houwara,
nadda, haykalo, zayno, etc.) Since the founding of the Baalbeck Festival in 1957,
Lebanese musicians, notably the Rahballi brothers, Zaki Nassif, and Afif Radwan,
included Dabke in their musicals and operettas. They worked hard on enhancing it and
succeeding in presenting it as a worthy classical art. Dabke is still the cornerstone of
the dancing art in Lebanon despite the numerous and different styles of dance. It is
not limited to weddings and other happy events, but fills an important place at the
heart of the artistic movement. It is a must in every musical or operetta presented
i n L e b a n o n . “ Vo i x d e l ’ O r i e n t ” h a s t a k e n u p o n i t s e l f , s i n c e t h e d a y i t w a s f o u n d e d , t o
spread Lebanese music in the wide world. Still working to achieve that aim, it
presents today a new edition in two parts (part 2 to follow) under title “Dabkat”
featuring a number of the most popular Dabke tunes sung by the great Fairuz,
Lebanon’s “Ambassador to the stars”.
S W E E T V IR G IN M OTH E R ,
IN C OM P R E H E N S IB L E M OR NIN G STA R ,
as the grey gauze of predawn is lifted,
send down upon me sufficient graces to
live this day inmanner pleasing to God.
All that I have and am and wish to be,
I offer to you to take it in Your
I m m a c u l a t e H a n d s, I e n t r e a t Y o u , a n d
by the power invested in You, transform
my humble gift into an offering worthy of
Y o u r D i v i n e So n .
Dear Mary, before this new day is born,
instill within me the courage to carry my
cross inway that will merit Your smile of
a pp r o v a l w h e n t h i s d a y i s e n d e d . Sh o u l d
protest arise, quiet my lips with the sound
of Your sweet name.
Should annoyances or injustices tempt me
t o g i v e v e n t t o m y f e e l i n g s, p l a c e
before me the vision of Christ Crucified,
silently accepting the cruel taunts of the
blood-thirsty mob. And should the cold
fingers of loneliness and despair clutch
me, flood my soul with the reassuring
warmth of Your Love!
Before I close my eyes again and rest,
let me thank You for honoring me, Your
unworthy slave, with Your presence and
benediction.
And now adding my praises to those of
t h e a n g e l s, I p r o m i s e t o p a y
You homage forever and ever.
Amen.
Cedars of Lebanon, Cedars of the Lord
T h e c e d a r r e p r e s e n t s e t e r n i t y, s t r e n g t h , a n d e n d u r a n c e
T h e C e d a r o f L e b a n o n , C e d r u s L i b a n i , i s a n e ve r g r e e n o f t h e fa m i l y P i n a c e a e . T h i s c o n i f e r o u s
p l a n t wa s f i r s t f o u n d i n L e b a n o n , o n t h e M o u n t L e b a n o n r a n g e a t S a n n i n e , B a r r o u k , a n d t h e
e a s t e r n a n d we s t e r n m o u n t a i n c h a i n s . T h e M o u n t L e b a n o n c h a i n u s e d t o b e a l m o s t c o m p l e t e l y
c o ve r e d w i t h c e d a r s .
T h e s e t r e e s a r e t h e m o s t r e n o w n e d n a t u r a l m o n u m e n t s i n t h e u n i ve r s e ; r e l i g i o n , p o e t r y a n d
h i s t o r y h ave a l l e q u a l l y c e l e b r a t e d t h e m . T h e A r a b s e n t e r t a i n a t r a d i t i o n a l ve n e r a t i o n f o r t h e s e
t r e e s , a t t r i b u t i n g t o t h e m a v e g e t a t i v e p o w e r w h i c h e n a b l e t h e m t o l i v e e t e r n a l l y, a n d a n
'intelligence' which causes them to manifest signs of wisdom and foresight they are said to
u n d e r s t a n d t h e c h a n g e s o f t h e s e a s o n s a s t h e y s t i r t h e i r v a s t b r a n c h e s , i n c l i n i n g t h e m t o wa r d s
h e ave n o r e a r t h a c c o r d i n g l y a s t h e s n o w p r o p o s e s t o fa l l o r m e l t . I t i s s a i d t h a t t h e s n o w s h ave
n o s o o n e r b e g u n t o f a l l t h e n t h e s e C e d a r s t u r n t h e i r b r a n c h e s t o r i s e i n s e n s i b l y, g a t h e r i n g t h e i r
p o i n t s u p wa r d s , f o r m i n g , a s i t w e r e , a p y r a m i d o r p a r a s o l . A s s u m i n g t h i s n e w s h a p e , t h e y c a n
s u s t a i n t h e i m m e n s e we i g h t o f s n o w r e m a i n i n g u p o n t h e m f o r s o l o n g .
T h e i m p o r t a n c e o f t h e c e d a r o f L e b a n o n t o t h e va r i o u s c i v i l i z a t i o n s i s c o n ve ye d t h r o u g h i t s u s e s .
The Egyptians used its resin to mummify their dead and thus called it the "life of death", and
c e d a r s a w d u s t wa s f o u n d i n t h e t o m b s o f t h e P h a r a o h s a s w e l l . P h a r a o h s a n d Pa g a n s h a d t h e
tradition of burning the cedar coming from Lebanon with their offerings and in their
c e r e m o n i e s . J e w p r i e s t s h o w e v e r, w e r e o r d e r e d b y M o s e s t o u s e t h e p e e l o f t h e L e b a n e s e C e d a r
i n c i r c u m c i s i o n a n d t r e a t m e n t o f l e p r o s y. A c c o r d i n g t o t h e Ta l m u d , J e w s u s e d t o b u r n L e b a n e s e
c e d a r w o o d o n t h e m o u n t a i n o f o l i v e s a n n o u n c i n g t h e b e g i n n i n g o f t h e n e w y e a r.
T h e s u p e r b q u a l i t i e s o f t h e c e d a r w o o d a s b e a u t i f u l c o l o r, h a r d n e s s , e x q u i s i t e f r a g r a n c e ,
resistance to insects humidity and temperature, incited Phoenicians, Egyptians, Greeks and
m a n y o t h e r s t o u s e i t e x t e n s i v e l y. T h e P h o e n i c i a n s b u i l t t h e i r t r a d e s h i p a n d m i l i t a r y f l e e t s f r o m
c e d a r wo o d a s we l l a s t h e r o o f s o f t h e i r t e m p l e s , h o u s e s a n d d o o r s i l l s . K i n g s o f
n e i g h b o r i n g a n d d i s t a n t c o u n t r i e s a s ke d f o r t h i s wo o d t o b u i l d t h e i r r e l i g i o u s a n d c i v i l c o n s t r u c t s ;
t h e m o s t f a m o u s o f w h i c h a r e t h e t e m p l e o f J e r u s a l e m a n d D a v i d ' s a n d S o l o m o n ' s Pa l a c e s . I t wa s
a l s o u s e d i n t h e t e m p l e s a n d f u r n i t u r e wo r k s o f t h e A s s y r i a n s a n d B a b y l o n i a n s . G r e e k s , L a t i n s
a n d Ro m a n s h a d t h e i r s h a r e o f C e d a r w o o d w h i c h t h e y p r a i s e a n d h a v e p r i d e i n .
E xc e l l e n t q u a l i t y O R I G I N A L a n t i q u e e n g r ave d p r i n t
Title:-
" C edars of S olomon - M ount L ebanon "
Publication & Date:- issued in London in 1852 by Orr & Co. for Thomas Milner
" Gallery of Nature "
' T he C edars of L ebanon ' b y E d wa r d L e a r, B r i t i s h .
T he C edars of L ebanon
L e b a n o n . O r i g i n a l s t e e l e n g r a v i n g , e n g r a v e d b y W. F i n d e n a f t e r J . D . H a r d i n g
LEBANON: Ancient cedars in the forest of Lebanon
C edars of L ebanon - L e s C è d r e s a u L i b a n ,
LEBANON: Cedars of, antique print, 1871
Lebanon in the period of the Abbasids, Fatimids and Seljuqs
From the Book “History of Lebanon”
by Fr Charbel Habchi
The coming of the Druze into Lebanon
T h e b e g i n n i n g o f t h e 11 t h c e n t u r y w a s m a r k e d
by the arrival of the Druze to Lebanon. They
were a small community in Cairo, founded by the
Fatimids and after being expelled from Egypt they found
r e f u g e i n L e b a n o n i n a p l a c e c a l l e d Wa d i - Ta y m . I n a
short time this small sect attracted a good number of
adherents from among the Muslims of Lebanon and
Syria. Among those who converted to the Druzism were
the families of Maan, Erslen and Jumblat together with
o t h e r s f r o m t h e S h o u f m o u n t a i n a r e a . M u c h l a t e r, i n
the 16th century these people formed the nucleus of
t h e L e b a n e s e E m i r a t e . The term ‘Druze’ is derived from the name of Nashtakin ad-Darazi, one of the first
preachers of the religion, though the primary leader of the faith was the Persian
mystic Hamza ibn-Ali ibn-Ahmad. Nashtakin ad-Darazi was the secretary of the Caliph
Al-Hakim bi-Amr Allah (996-1021). The Druze at present deny any connection with this
man and reject his teachings and even consider him as heretical. The Druze sect gained
h i s n a m e b e c a u s e h e w a s t h e I n v i t e r, a p e r s o n w h o i n v i t e s p e o p l e t o u n d e r s t a n d I s l a m
through a dialogical process. He first preached an unorthodox version of the faith to
outsiders in 1016 and claimed to be the true Imam rather than Hamza ibn-Ali, and he
preached also that Al-Hakim was the incarnation of God. Though he is considered a
renegade by the Druze, the name "Druze" is still used for identification and for historical
reasons. Ad-Darazi was killed in 1018 because of his extreme ideas concerning Al-Hakim.
Druze star
The
Druze
prefer
to
call
themselves
Ahl
a l - Ta w h i d " P e o p l e o f M o n o t h e i s m o r U n i t a r i a n i s m " o r
al-Muwahidun "Unitarians or Monotheists" because
they believe in the one true God. According to the Druze
this God had to incarnate himself in certain men, more
than ten, the last of whom was Caliph al-Hakim Biamr
Allah. He had the most perfect of the incarnations. The
Druze explain these different incarnations as the desire
of God to establish personal relationships with men.
According to Nagib Assrauny “the Druze Unitarian
sect is one of the Islamic Shiite sects. It was founded
by five great men whom history tells us: they were
five men devoted to the study of science and religion.
They were under Caliph al-Hakim Biamr Allah who had
governed Cairo in the years 996- 1021” . Their doctrine is
based on the premise that the sacred texts have a hidden
meaning which differs from the apparent obvious meaning.
The hidden meaning is only revealed to the wise whose
knowledge is deep. Only the ‘Uqqal”, the wise Sheikhs
who achieved this title after passing a very rigorous exam,
can read the sacred books. These books are prohibited
reading for the ignorant or simple believers (al-Juhhal).
A l - H a k i m M o s q u e i n C a i ro
They believe in "Soul Eternity" and reincarnation.
Nagib Assrauny explains this as follows. “The soul is
a portion of the Divine Light. It is immortal and
passes from one body to another until it is purified
and returns to the Great One whence it came”.
In Druze theology there exist mystical relationships
between heavenly bodies and their corresponding
earthly counterparts of whom the “Uqqal” are a concrete
expression among men. These privileged wise ones
are more or less perfect according to how their
conduct was during their successive lives here
on earth. The soul has to enter another body
immediately after death. Depending on how perfect the
previous life has been the more pure and happy the
following life will be. The person who has never been
disobedient and has kept all the rules of his
religion
will
achieve
true
perfection
with
the
plenitude
of
knowledge
and
an
initial
p a r t i c i p a t i o n i n t h e m y s t e r i e s o f t h e D i v i n i t y.
Those
being
initiated
have
special
ways
of
recognizing this person because he is authorized and
even obliged to wear distinctive clothing. His state
serves as a pointer for the classification of people
consecrated
to
the
service
of
Wi s d o m .
The
ordinary person understands nothing of this but he easily
discovers that there are facts and truths which he can
n e v e r k n o w.
Distribution of the Druze in the Middle East
Druze people's flag
re p re s e n t i n g t h e f i v e
Druze principles
Sheikh el-Aql Naim Hassan, actual Highest Chief of the Druze community in the world
A n d f i v e w i s e s h e i k h s , U q q a l , w e a r i n g t h e i r re l i g i o u s d re s s .
When the Druze in Lebanon increased with the addition of the different Sunni and Shiite families,
t h e y w e r e a b l e t o e x t e n d t h e i r b o r d e r s a n d p o w e r, a n d t h e y i n v a d e d t h e w h o l e a r e a o f S h o u f i n M o u n t
Lebanon as far as the suburbs of Beirut. As a result there were many bloody encounters between them
a n d t h e l o c a l C h r i s t i a n s . B u t b y t h e e n d o f t h e 11 t h c e n t u r y a n d t h e b e g i n n i n g o f t h e 1 2 t h t h e r e w a s
well-established peace between the two groups. At that time the majority of the Druze came from
t h e t r i b e s a n d f a m i l i e s o f t h e A r a b s o f L e b a n o n . To g e t h e r w i t h t h e C h r i s t i a n s t h e y b e g a n a p e r i o d o f
co-operation in order to confront their common enemies.
T h i s g r a d u a l t r a n s f o r m a t i o n s e r v e s t o c o n f i r m t h e t h e o r y o f W. S c h u b a r t w h i c h h e e n u n c i a t e s a s
follows: “The peoples and the races are not something that existed from the beginning. On the
c o n t r a r y t h e y h a v e t h e i r o r i g i n i n t h e g r o u p s w h i c h w e r e m o u l d e d b y t h e s p i r i t o f t h e l a n d s c a p e . Tw o r a c e s
w h i c h a r e s t r a n g e r s t o e a c h o t h e r b u t w h o l i v e s i d e b y s i d e i n t h e s a m e p l a c e e n d u p b y m i x i n g t o g e t h e r,
whereas two races which seem the same to begin with, will grow more and more dissimilar if they live in
two different places. America is a good example, there many different races come together and with the
mixing of blood it is possible to produce a new type of person who is clearly different from his
ancestors”.
D r u z e s h r i n e o f t h e p ro p h e t J o b i n L e b a n o n , t h e S h o u f a re a
Beliefs of the Druze
The Druze are considered to be a social group as well as a religion, but not a distinct ethnic group.
A l s o c o m p l i c a t i n g t h e i r i d e n t i t y i s t h e c u s t o m o f Ta q i y a , c o n c e a l i n g o r d i s g u i s i n g t h e i r b e l i e f s w h e n
n e c e s s a r y, t h a t t h e y a d o p t e d f r o m t h e S h i i t e M u s l i m s . D r u z e i n d i f f e r e n t s t a t e s c a n h a v e r a d i c a l l y
different lifestyles. Some claim to be Muslim, some do not. The Druze faith is said to abide by
Islamic principles, but they tend to be separatist in their treatment of Druzism. Druze do not allow
conversion to the religion. Marriage between Druze and non-Druze is discouraged for religious, political and
historical reasons.
a- God in the Druze faith
T h e D r u z e c o n c e p t i o n o f t h e d e i t y i s d e c l a r e d b y t h e m t o b e o n e o f s t r i c t a n d u n c o m p r o m i s i n g u n i t y.
T h e m a i n D r u z e d o c t r i n e s t a t e s t h a t G o d i s b o t h Tr a n s c e n d e n t a n d I m m a n e n t , i n w h i c h H e i s a b o v e a l l
attributes but at the same time He is present (The Druze Faith by Sami Nasib Makarem).
In their desire to maintain a rigid confession of unity they stripped from God all attributes (tanzih)
which may savor of, or lead into, polytheism (shirk). In Allah there are no attributes distinct from his
essence.
He
is
wise,
m i g h t y,
just,
not
by
wisdom,
might,
justice,
but
by
his
own
essence. God is "the whole of existence" rather than "above existence" or on His throne
which would make Him "limited". There is neither "how", “when” nor “where” about Him,
H e i s i n c o m p r e h e n s i b l e ( D r u z e S p i r i t u a l i t y a n d A s c e t i c i s m b y D r. S a m y S w a y d , S D S U ) .
In this dogma, they are similar to the semi-philosophical, semi-religious body which flourished under Caliph
Al-Ma'mun and was known by the name of Mu'tazila and the equally interesting fraternal order of the Brethren
of Purity (transliteration: Ikhwan al-Safa) (Origins of the Druze People and Religion, by Philip K. Hitti, 1924).
A r a b i c m a n u s c r i p t i l l u m i n a t i o n f ro m t h e 1 2 t h c e n t u r y A D s h o w i n g t h e B re t h re n o f P u r i t y
But
unlike
the
Mu'tazila
and
similar
to
some
branches of Sufism the Druze believe in the concept of
Ta j a l l i m e a n i n g " T h e o p h a n y " . T h e Ta j a l l i , w h i c h i s m o r e o f t e n
misunderstood by scholars and writers and is usually
confused with the concept of Incarnation, is the core
spiritual beliefs in the Druze and some other intellectual and
spiritual traditions. In a mystical sense, it refers to the light
of God experienced by certain mystics who have reached a
h i g h l e v e l o f p u r i t y i n t h e i r s p i r i t u a l j o u r n e y. T h u s , G o d
is perceived as the “Lahut” (the divine) who manifests His
Light in the Station (Maqaam) of the “Nasut (material realm)
without the Nasut becoming Lahut. This is like one's image
in the mirror: one is in the mirror but does not become the
m i r r o r. T h e D r u z e m a n u s c r i p t s a r e e m p h a t i c a n d w a r n a g a i n s t
the belief that the Nasut is God. Neglecting this warning
individual seekers, scholars and other spectators have
considered Caliph Al-Hakim Bi-amr Allah and other
figures divine.
I n t h e D r u z e s c r i p t u r a l v i e w t h e Ta j a l l i t a k e s a
c e n t r a l s t a g e . O n e a u t h o r c o m m e n t s t h a t t h e Ta j a l l i o c c u r s
when the seeker's humanity is annihilated so that divine
attributes and light are experienced by the person. The
concept of God reincarnating either as or in a human seems
to contradict with what the Druze scriptural view has to
t e a c h a b o u t t h e O n e n e s s o f G o d , w h i l e Ta j a l l i i s a t t h e
c e n t e r o f t h e D r u z e a n d s o m e o t h e r, o f t e n m y s t i c a l , t r a d i t i o n s .
b- Esotericism
The Druze believe that many teachings given by prophets, religious
leaders and holy books had esoteric meanings preserved for those of
Intellect, in which some teachings are mere symbols and allegoristic
in nature and for that they divide the understanding of holy books and
teachings into three layers. These layers according to the Druze are:
1.
2.
3.
The obvious or exoteric (Zahir), accessible to anyone who can
r e a d o r h e a r.
The hidden or esoteric (Batin), accessible to those who are
willing to search and learn through the concept of exegesis.
The hidden of the hidden, a concept known as Anagoge,
inaccessible to all but a few really enlightened individuals who
truly understand the nature of the universe. Anagoge is a Greek
word suggesting a "climb" or "ascent" upwards. The anagogical is
a method of spiritual interpretation of literal statements or
events, especially the Scriptures
Name of Allah in Islamic icon
Unlike some Islamic esoteric movements known as the (Batinids) at that time, the Druze don’t
believe that the esoteric meaning abrogates or necessary abolishes the exoteric one. For example, Hamza
bin Ali refutes such claims by stating that, if the esoteric interpretation of purity is the purity of the
h e a r t a n d s o u l , i t d o e s n ’ t m e a n t h a t a p e r s o n c a n d i s c a r d h i s p h y s i c a l p u r i t y, a s P r a y e r i s u s e l e s s i f a
person is untruthful in his speech and that the esoteric and exoteric meanings complement each other
( E p i s t l e s o f W i s d o m , S e c o n d Vo l u m e ) .
c- The Precepts of the Druze Faith
The Druze follow seven precepts that are considered the core of the faith and are perceived by them as
the essence of the pillars of Islam.
The Seven Druze precepts are:
1.
2.
3.
4.
5.
6.
7.
Ve r a c i t y i n s p e e c h a n d t r u t h f u l n e s s o f t h e t o n g u e .
Protection and mutual aid to the brethren in faith.
Renunciation of all forms of former worship and false belief.
Repudiation of the devil (Iblis) and all forces of evil.
C o n f e s s i o n o f G o d ’s u n i t y.
A c q u i e s c e n c e i n G o d ’s a c t s n o m a t t e r w h a t t h e y a r e .
A b s o l u t e s u b m i s s i o n t o G o d ’s d i v i n e w i l l i n b o t h s e c r e t a n d
public
d- Uqqal and Juhhal
T h e D r u z e a r e s p l i t i n t o t w o g r o u p s . T h e l a r g e l y s e c u l a r m a j o r i t y, c a l l e d a l - J u h h a l " t h e I g n o r a n t " , a r e
not granted access to the Druze holy literature or allowed to attend the initiated Uqqal's religious
meetings. They are around 80% of the Druze population and generally distance themselves from
religious issues - for this reason they are able to fill governmental positions in the nations that they
inhabit which endorse other religions. They often do not consider themselves to have most of the
r e l i g i o u s r e s p o n s i b i l i t i e s t h a t t h e f a i t h i n c l u d e s , b u t p r a c t i c e p e r s o n a l p r a y e r.
The religious group which includes both men and women (about 20% of the population) is called
al-Uqqal "the Knowledgeable Initiates". They have a special mode of dress designed to comply with
Q u r a n i c t r a d i t i o n s . Wo m e n c a n o p t t o w e a r a l - m a n d i l , a l o o s e w h i t e v e i l , e s p e c i a l l y i n t h e p r e s e n c e
of other people. They wear al-mandil on their head to cover their hair and wrap it around their mouth
and sometimes over their nose as well. They wear black shirts and long skirts covering their legs to
t h e i r a n k l e s . M a l e u q q a l g r o w m o u s t a c h e s a n d w e a r d a r k c l o t h i n g : L e v a n t i n e , Tu r k i s h t r a d i t i o n a l d r e s s
c a l l e d t h e s h i r w a l w i t h w h i t e t u r b a n s t h a t v a r y a c c o r d i n g t o t h e U q q a l ’s h i e r a r c h y.
D r u z e S h e i k h s a n d w o m e n o f A l - U q q a l , w e a r i n g t r a d i t i o n a l d re s s
Al-Uqqal have equal rights to Al-Juhhal, but establish an informal hierarchy of respect based on
religious service. The most influential 5% of so become Ajawid, recognized religious leaders, and from
this group the local community usually chooses its official Sheikh al-Aql. His role is primarily as
p o l i t i c a l a n d s o c i a l l e a d e r o f t h e c o m m u n i t y, b u t h e i s a l s o r e c o g n i z e d a s r e l i g i o u s a u t h o r i t y a s
w e l l - a n d m u s t c o m m i t t o a h u m b l e , c e l i b a t e ( i n t e r e s t i n g l y, i n c l u d i n g c e l i b a t e m a r r i a g e ) , p i o u s ,
modest lifestyle somewhat akin to some Christian clergy positions.
The Druze believe in the unity of God and are often known as the "People of Monotheism" or
simply "Monotheists". Their theology has a Neo-Platonic view about how God interacts with the
world through emanations and is similar to some Gnostic and other esoteric sects. There are Sufi
influences in their philosophy as well. Some individual Druze sheikhs interpret Quranic phrases to talk about
reincarnation, but contrary to popular perception this is not part of the primary theology of the faith.
D r u z e p r i n c i p l e s f o c u s o n h o n e s t y, l o y a l t y, f i l i a l p i e t y, a l t r u i s m , p a t r i o t i c s a c r i f i c e a n d m o n o t h e i s m .
T h e y r e j e c t p o l y g a m y, t o b a c c o s m o k i n g , a l c o h o l , c o n s u m p t i o n o f p o r k a n d m a r r i a g e t o n o n - D r u z e ,
though these rules are only seriously enforced among Uqqal.
e- Origins of the Druze people
The Druze faith did extend to many areas in the Middle East and even
reached Persia and India (The Epistle of India, addressed to the son
o f t h e U n i t a r i a n l e a d e r i n I n d i a S u m a r R a j b a l , E p i s t l e s o f Wi s d o m ,
4 t h Vo l u m e ) b u t m o s t o f t h e s u r v i v i n g m o d e r n D r u z e c a n t r a c e t h e i r
o r i g i n t o t h e Wa d i Ta y m i n S o u t h L e b a n o n , w h i c h i s s o c a l l e d a f t e r a n
A r a b t r i b e Ta y m - A l l a h ( f o r m e r l y Ta y m - A l l a t ) w h i c h , a c c o r d i n g t o t h e
g r e a t e s t P e r s i a n h i s t o r i a n , a l - Ta b a r i , f i r s t c a m e f r o m A r a b i a i n t o t h e
valley of the Euphrates prior to their migration into Lebanon. Many
of the Druze feudal families whose genealogies have been preserved
to us by the two modern Syrian chroniclers: Haydar al-Shihabi and
al-Shidyaq,seem also to point in the direction of the same origin.
Arabian tribes which emigrated via the Persian Gulf and stopped
in Iraq on the route that was later to lead them to Syria. The first
f e u d a l D r u z e f a m i l y, t h e Ta n u k h f a m i l y, w h i c h m a d e f o r i t s e l f a n a m e i n
fighting the Crusaders, was according to Haydar al-Shihabi, an Arab
tribe from Mesopotamia where it occupied the position of a ruling
f a m i l y.
T h e Ta n u k h s m u s t h a v e l e f t A r a b i a a s e a r l y a s t h e s e c o n d o r t h i r d
c e n t u r y A D . T h e M a a n t r i b e w h i c h s u p e r s e d e d t h e Ta n u k h s a n d
p r o d u c e d t h e g r e a t e s t D r u z e h e r o i n h i s t o r y, F a k h r e d d i n I I , h a d t h e
s a m e t r a d i t i o n a l o r i g i n . T h e Ta l h u q f a m i l y a n d A b d - a l - M a l i k w h o
supplied the later Druze leadership, have the same record as the
Ta n u k h s . T h e I m a d f a m i l y i s s o - c a l l e d f r o m a l - I m a d i y y a h , n e a r
Mosul in northern Iraq, and, like the Jumblatts, is thought to be
of Kurdish origin. The Arsalan family claim descent from the
H i r a h A r a b k i n g s , b u t t h e n a m e A r s a l a n ( P e r s i a n a n d Tu r k i s h f o r
l i o n ) s u g g e s t s P e r s i a n i n f l u e n c e i f n o t o r i g i n . M a i n l y, t h e m o s t a c cepted theory is that the Druze are a mixture of stocks in which the
Arab largely predominates, while being grafted on to an original
m o u n t a i n p o p u l a t i o n o f A r a m a i c b l o o d ( 1 9 11 E n c y c l o p e d i a B r i t a n n i c a ) .
G r a n d D r u z e E m i r, F a k h r e d d i n I I ( 1 5 9 0 - 1 6 3 5 )
D u r i n g t h e 1 8 t h c e n t u r y, t h e r e h a v e b e e n t w o b r a n c h e s o f D r u z e l i v i n g i n L e b a n o n : t h e Ye m e n i
Druze headed by the Hamdan and Al-Atrash families and the Kaysi Druze headed by the Jumblat and
Arsalan families. The Hamdan family was banished from Mount Lebanon following the battle of Ain
D a r a i n 1 7 1 1 . T h i s b a t t l e w a s f o u g h t b e t w e e n t w o D r u z e f a c t i o n s : t h e Ye m e n i a n d t h e K a y s i . F o l l o w i n g
t h e i r d r a m a t i c d e f e a t , t h e Ye m e n i f a c t i o n m i g r a t e d t o S y r i a i n t h e J e b e l - D r u z e r e g i o n a n d i t s c a p i t a l ,
Suwayda. Though, it had been argued that these two factions were of political nature rather than ethnic
and had both Christians and Druze supporters.
Te l l Q e n i ( 1 8 0 3 m ) i s t h e h i g h e s t p o i n t o f J e b e l - D r u z e i n s o u t h e r n S y r i a , i n t h e S u w a y d a G o v e r n o r a t e .
Te l l Q e n i ( 1 8 0 3 m ) i s t h e h i g h e s t p o i n t o f J e b e l - D r u z e i n s o u t h e r n S y r i a , i n t h e S u w a y d a G o v e r n o r a t e .
Economic, artistic and cultural superiority in
t h e 11 t h c e n t u r y
In spite of all the disorder and the tremendous
political confusion in the whole region, the
economic situation in Mount Lebanon and along
the coastal area in the centuries was relatively
booming according to the testimony of different
Arab writers such as Ibn Hawkal, Ibn Kutaibe and
Al-Makdessi. These last two in particular speak
of the hermits of the mountains, who live in their
caves saying their prayer to God like a natural
leaven for the sanctification of body and soul.
One
of
many
Caves
s u r ro u n d i n g
Wa d i
hermitage
Kadisha,
in
the
mountains
Lebanon
North
I n t h e 11 t h c e n t u r y t h e b e s t d e s c r i p t i o n w h i c h w e h a v e f r o m t h e A r a b w r i t e r s i s t h a t o f a P e r s i a n
t r a v e l e r, N a s s e r K h a r s u . H e m a d e a c o m p a r i s o n b e t w e e n L e b a n o n a n d t h e n e i g h b o r i n g A r a b
countries. He showed the economic, artistic and cultural superiority of the land of the Cedar forests
overthe other countries including his own nation, Persia. He spoke of the wonderful
residences
of
Tr i p o l i ,
Jbeil
and
Beirut,
which
compared
favourable
with
great
castles. Nor did he forget to mention the delicious fruits and the prosperity of its agriculture.
A L e b a n e s e h i g h l a n d e r w o r k i n g h i s ro c k y m o u n t a i n o u s t e r r a c e s
R i s t e l h u e b e r h o w e v e r s e e s i t a l i t t l e d i f f e r e n t l y. S p e a k i n g o f t h e p e o p l e w h o l i v e d i n t h e m o u n t a i n s h e s a y s :
“As they had to live in the midst of wild and harsh conditions, they worked their rocky land with unbelievable
patience. One could say they carved it, transforming it into terraces, into hanging gardens, into aerial orchards,
into gardens of mulberry trees, into clusters of vineyards. They made of them an astonishing first class job.
But the most important success of these mountain people was to have opened up one great problem over
the course of 13 centuries and in the face of the world. That is the problem of freedom. Because of
t h e i r c l i n g i n g t o t h e i r c a t h o l i c f a i t h t h e y d e s e r v e t h e t i t l e o f t h e c r e a t o r s o f h i s t o r y. W i t h t h e a r r i v a l o f
the Crusades, the sources of information about Lebanon and its peoples were greatly increased, as was
i n f o r m a t i o n a b o u t t h e r e l a t i o n s b e t w e e n t h e E a s t a n d We s t .
L e b a n e s e m o u n t a i n o u s v i l l a g e s a n d h o u s e s s u r ro u n d e d w i t h a g r i c u l t u r a l t e r r a c e s f ro m t h e o l d d a y s
L e b a n e s e m o u n t a i n o u s v i l l a g e s a n d h o u s e s s u r ro u n d e d w i t h a g r i c u l t u r a l t e r r a c e s f ro m t h e o l d d a y s
L e b a n e s e m o u n t a i n o u s v i l l a g e s a n d h o u s e s s u r ro u n d e d w i t h a g r i c u l t u r a l t e r r a c e s f ro m t h e o l d d a y s
L e b a n e s e m o u n t a i n o u s v i l l a g e s a n d h o u s e s s u r ro u n d e d w i t h a g r i c u l t u r a l t e r r a c e s f ro m t h e o l d d a y s
T h e H o ly s p i r i t a n d p r ay e r
Is it not sad that our thoughts about the Holy Spirit are so often coupled with grief
a n d s e l f - r e p r o a c h ? Ye t h e b e a r s t h e n a m e o f C o m f o r t e r , a n d i s g i v e n t o l e a d u s t o
f i n d i n C h r i s t o u r c h i e f d e l i g h t a n d j o y. B u t t h e r e i s s o m e t h i n g s t i l l m o r e s a d : h e w h o
dwells within us to comfort us is often grieved by us because we will not permit him
to accomplish his work of love. What a cause of inexpressible pain to the Holy Spirit
is all this prayerlessness in the Church! It is the cause also of the low vitality and
utter impotence which are so often found in us, because we are not prepared to
permit the Holy Spirit to lead us.
God grant that our meditation on the work of the Holy Spirit may be matter for
rejoicing and for the strengthening of our faith!
The Holy Spirit is 'the Spirit of prayer'. He is definitely called by this name in
Z e c h a r i a h 1 2 , 1 0 : ' T h e s p i r i t o f g r a c e a n d o f s u p p l i c a t i o n s . ' Tw i c e i n P a u l ' s e p i s t l e s
t h e r e i s a r e m a r k a b l e r e f e r e n c e t o h i m i n t h e m a t t e r o f p r a y e r. ' Ye h a v e r e c e i v e d t h e
S p i r i t o f a d o p t i o n , w h e r e b y w e c r y, A b b a , F a t h e r ' ( R o m . 8 . 1 5 ) . ' G o d h a t h s e n t f o r t h
the Spirit of his Son into your hearts, crying, Abba, Father' (Gal. 4.6). Have you ever
meditated on these words: 'Abba, Father'? In that name our Saviour offered his
g r e a t e s t p r a ye r t o t h e F a t h e r, a c c o m p a n i e d b y t h e e n t i r e s u r r e n d e r a n d s a c r i f i c e o f h i s
life and love. The Holy Spirit is given for the express purpose of teaching us, from the
very beginning of our Christian life onward, to utter that word in childlike trust and
s u r r e n d e r. I n o n e o f t h e s e p a s s a g e s w e r e a d : ' We c r y ' ; i n t h e o t h e r : ' H e c r i e s . ' W h a t a
w o n d e r f u l b l e n d i n g o f t h e d i v i n e a n d h u m a n c o o p e r a t i o n i n p r a y e r. W h a t a p r o o f t h a t
God - if I may say so - has done his utmost to make prayer as natural and effectual as
t h o u g h i t we r e t h e c r y o f a c h i l d t o a n e a r t h l y F a t h e r, a s h e s a y s : ' A b b a , F a t h e r ' .
Is it not a proof that the Holy Spirit is to a great extent a stranger in the Church, when
p r a ye r, f o r w h i c h G o d h a s m a d e s u c h p r o v i s i o n s , i s r e g a r d e d a s a t a s k a n d a b u r d e n ?
And does not this teach us to seek for the deep root of prayerlessness in our ignorance
of, and disobedience to, the divine instructor whom the Father has commissioned to
teach us to pray?
If we desire to understand this truth still more clearly we must notice what is written
in Romans 8.26, 27: 'Likewise the Spirit also helpeth our infirmities: for we know not
what we should pray for as we ought: but the Spirit himself maketh intercession for
us with groanings which cannot be uttered. And he that searcheth the hearts knoweth
what is the mind of the Spirit, because he maketh intercession for the saints according
to the will of God.' Is it not clear from this that the Christian if left to himself does not
know how to pray; or how he ought to pray; and that God has stooped to meet us in this
helplessness of ours by giving us the Holy Spirit himself to pray for us; and that his
operation is deeper than our thought or feeling, but is noticed and answered by God?
Our first work, therefore, ought to be to come into God's presence not with our
ignorant prayers, not with many words and thoughts, but in the confidence that
the divine work of the Holy Spirit is being carried on within us. This confidence
will encourage reverence and quietness, and will also enable us, in dependence on
the help which the Spirit gives, to lay our desires and heart-needs before God. The
great lesson for every prayer is - see to it, first of all, that you commit yourself to
the leading of the Holy Spirit, and with entire dependence on him, give him the
first place; for through him your prayer will have a value you cannot imagine, and
through him also you will learn to speak out your desires in the name of Christ.
What a protection this faith would be against deadness and despondency in the inner
chamber! Only think of it! In every prayer the triune God takes a part - the Father who
hears: the Son in whose name we pray; the Spirit who prays for us and in us. How important
it is that we should be in right relationship to the Holy Spirit and understand his work!
The following points demand serious consideration.
1 . L e t u s f i r m l y b e l i e v e , a s a d i v i n e r e a l i t y, t h a t t h e S p i r i t o f G o d ' s S o n , t h e H o l y
Spirit, is in us. Do not imagine that you know this and have no need to consider it.
It is a thought so great and divine that it can gain an entrance to our hearts and be
retained there only by the Holy Spirit himself. 'The Spirit itself beareth witness with
our -spirit' (Rom. 8.16). Our position ought to be that of reckoning with full assurance of
f a i t h t h a t o u r h e a r t i s h i s t e m p l e , y e s , t h a t h e d w e l l s w i t h i n u s a n d r u l e s s o u l a n d b o d y.
L e t u s t h a n k G o d h e a r t i l y a s o f t e n a s w e p r a y, t h a t w e h a v e h i s S p i r i t i n u s t o t e a c h
u s t o p r a y. T h a n k s g i v i n g w i l l d r a w o u r h e a r t s o u t t o G o d a n d k e e p u s e n g a g e d w i t h
him; it will take our attention from ourselves and give the Spirit room in our hearts.
Oh, it is no wonder that we have been prayerless, and have felt this work too heavy
for us, if we have sought to hold fellowship with the eternal God apart from his
Spirit, who reveals the Father and the Son. 2. In the practice of this faith in the
certainty that the Spirit dwells and works in us, there must also be the understanding
of all that he desires to accomplish in us. His work in prayer is closely connected with
h i s o t h e r w o r k . We h a v e s e e n i n a n e a r l i e r c h a p t e r t h a t h i s f i r s t a n d g r e a t e s t w o r k i s
t o r e v e a l C h r i s t i n h i s o m n i p r e s e n t l o v e a n d p o w e r. S o t h e H o l y S p i r i t w i l l i n p r a y e r
constantly remind us of Christ, of his blood and name, as the sure ground of our
b e i n g h e a r d . H e w i l l , f u r t h e r, a s ‘ t h e S p i r i t o f h o l i n e s s ’ , t e a c h u s t o r e c o g n i s e , a n d
hate, and have done with sin. He is ‘the Spirit of light and wisdom’ who leads us into
t h e h e a v e n l y s e c r e t o f G o d ’s o v e r f l o w i n g g r a c e . H e i s ‘ t h e S p i r i t o f l o v e a n d p o w e r ’
w h o t e a c h e s u s t o w i t n e s s f o r C h r i s t a n d t o l a b o u r f o r s o u l s w i t h t e n d e r p i t y. T h e m o r e
closely 1 associate all these blessings with the Spirit, the more shall I be convinced
of his deity and shall be the more ready to commit myself to his guidance, as I give
m y s e l f t o p r a y e r. W h a t a d i f f e r e n t l i f e m i n e w o u l d b e i f I k n e w t h e S p i r i t a s t h e S p i r i t
of prayer! There is still another thing which I need constantly to learn afresh, that -3.
T h e S p i r i t d e s i r e s t o h a v e f u l l p o s s e s s i o n o f m y l i f e . We p r a y f o r m o r e o f t h e S p i r i t ,
and we pray well, if alongside this prayer we set the truth that the Spirit wants more
o f m e . T h e S p i r i t w o u l d p o s s e s s m e e n t i r e l y. J u s t a s m y s o u l h a s m y w h o l e b o d y f o r
its dwelling-place and service, so the Holy Spirit would have my body and soul as his
dwelling-place, entirely under his control. No one can continue long and earnestly in
prayer without beginning to perceive that the Spirit is gently leading to an entirely
new consecration, of which previously he knew nothing. ‘I seek Thee with my whole
heart.’ The Spirit will make such words more and more the motto of our lives. He will
cause us to recognise that what remains in us of double-mindedness is truly sinful. He
will reveal Christ as the almighty deliverer from all sin, who is always near to defend
u s . H e w i l l l e a d u s i n t h i s wa y i n p r a ye r, t o f o r g e t o u r s e l ve s a n d m a k e u s w i l l i n g t o
offer ourselves for training as intercessors, to whom God can entrust the carrying out
o f h i s p l a n s , a n d w h o d a y a n d n i g h t c r y t o h i m t o a v e n g e h i s c h u r c h o f h e r a d v e r s a r y.
ORDINATION TO
DEACONATE OF
MICHAEL SADIE
AND
MICHAEL KHOURY
To n g u e s o f F i r e C u p c a k e s
For our celebr ation of Pentecost
t o d a y I m a d e To n g u e s o f F i r e
Cupcakes. T he "petals" could look like
flames of fire if you ar ranged them a
little dif fer entl y on the cupcake.
For this all you would need is fr osted
cupcakes, mini mar shmallows cut in
half diagonally and red and/or orange
c o l o r e d s u g a r. A r r a n g e t h e
mar shmallows dipped in colored sugar
ar ound the cupcake so they point
upwar d. Go ar ound the cupcake twice.
T hen for the middle put another
dollop of fr osting and thr ee mor e halved
mar shmallows dipped in colored
s u g a r.
4-5-2013
Luke and Sonia Saffy
4-5-2013
Luke and Sonia Saffy
4-5-2013
Luke and Sonia Saffy
Jarryd Soma & Ashton Nassif
Jarryd Soma & Ashton Nassif
Jarryd Soma & Ashton Nassif
Tandi Engelbrecht
and
Stephen Potgieter
30 April 2013
Tandi Engelbrecht
and
Stephen Potgieter
30 April 2013
Tandi Engelbrecht
and
Stephen Potgieter
30 April 2013
BAPTISM
Name of child:
Khloe Kalil
27 April 2013
BAPTISM
Name of child:
Khloe Kalil
27 April 2013
So ph i e J a c o b c e l e b r a t e d h e r 9 5 t h
birthday on Sunday 19 May
Photo with her children
Sr. Loraine Jacob,
Barry Jacob and wife
So l i a , M a r i a n n e C h e k e t r i
and husband Gary
Photo with her brother and
sister - Alex Costa and
Photo with her grandchildren
Is o b e l Se a d y
and great children
S H O P N O . 2 C O N S TA N T I A
SQUARE/ CNR JIM FOUCHE
& A N T E L O P E S T R E E T,
C O N S TA N T I A K L O O F
RENE’: 0829234829
KEN: 0847830726
YO U
L E B A NE SE
B O OK C L U B
WILL ARRIVE AS A CUSTOMER
A N D L E AV E A S A F R I E N D .
BOOKS BY LEBANESE SOUTH
AFRICAN AUTHORS.
POEMS.
PA I N T I N G S B Y L E B A N E S E S O U T H
AFRICAN ARTISTS.
O P E N D A I LY:
MON - FRI: 8AM - 5PM
S AT - S U N : 9 A M - 1 P M
C O M E A N D E N J OY A C U P O F
LEBANESE COFFEE, SMOKE AN
A R K E E L I E , A N D E N J OY F I LT E R
AND OTHER COFFEE DELIGHTS.
Directions from Cedar Park Church
and Country Club,
N1 travel in a westerly direction,
Ta ke B eye r s n a u d e Tu r n o f f ,
Turn right over the bridge,
Over freeway,
1st turning lef t is Jim Fouche Drive,
Travel 5, 1 km,
Constantia square on your right
O U R L A D Y O F L E B A N O N M A R O N I T E C AT H O L I C S C H O O L
FEAST OF OUR LADY OF LEBANON
F E A S T O F O UR L A D Y O F L E B A N O N
O U R L A D Y O F L E B A N O N M A R O N I T E C AT H O L I C S C H O O L
A SASCENSION
C E NS I O N TTHURSDAY
HURS D A Y
O U R L A D Y O F L E B A N O N M A R O N I T E C AT H O L I C S C H O O L
SAVE THE RHINO
S A V E T H E RH I N O
O U R L A D Y O F L E B A N O N M A R O N I T E C AT H O L I C S C H O O L
MOMS & DAUGHTERS HIGH TEA
M O M S A N D D A UGH T E RS H I GH T E A
O U R L A D Y O F L E B A N O N M A R O N I T E C AT H O L I C S C H O O L
TEA
M O MMOMS
S A N D&DDAUGHTERS
A UGH T E RSHIGH
H I GH
TEA
O U R L A D Y O F L E B A N O N M A R O N I T E C AT H O L I C S C H O O L
SOCCER
& &PILATES
S P OSPORT:
R T : N ENETBALL,
TBALL, S
OCCER
PILATES
O U R L A D Y O F L E B A N O N M A R O N I T E C AT H O L I C S C H O O L
BOOK
&OSALE
B O OEXPO
K EXP
& SALE
O U R L A D Y O F L E B A N O N M A R O N I T E C AT H O L I C S C H O O L
Fan
B Baptism:
A P T I S M :Melissa
M E L I SS
A FAN
The Maronite Church
is celebrating the
Maronite Cultural Family day
Date: 16 June 2013
Time: 10:00am
Place: Our Lady of Cedars
- Woodmead,
followed after the mass,
with lunch served in
the church hall,
R 150.00 pp. & a cash bar
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
04 May 2013 Teagan Leigh Roussel
Adrian & Vanessa Roussel
12 May 2013 Azande Ndlovu
Jabu Ndlovu & Xolile Ntshingila
05 May 2013 Daniella Cianna Simpson
Joseph & Kim Simpson
12 May 2013 Abigayle Sienna Otto
Reinhard & Tanya Otto
05 May 2013 Jordan Dirkchen Van Schalkwyk Jason & Taryn Van Schalkwyk
12 May 2013 Jessica Christina Otto
Reinhard & Tanya Otto
11 May 2013 Odin Michael Du Preez
Tim Du Preez & Candice Pelser
12 May 2013 Serena Sobah Zackey
Gabriel & Gerda Zackey
12 May 2013 Mamello Lucia Motloung
Elias Motloung & Maria Masheane 17 May 2013 Melissa Fan
12 May 2013 Paige Mclean
Gordon & Shannon Mclean
18 May 2013 Kai Engelbrecht
12 May 2013 Bonginkosi Lunga
Sibusiso & Gladness Lunga
18 May 2013 Joshua Nshira Kweku Darko Germaine & Anna Darko
12 May 2013 Zarna Paima
J.Fick & P. August
12 May 2013 Owami Ntshingila
Jabu Ndlovu & Xolile Ntshingila
Our Lady
† M aria Leonete Gomes Sousa
01 M ar 1959 - 13 M ay 2013
of
baby name
Lebanon
† Nero M aroun K alil
11 Oct 1942 - 22 M ay 2013
parents name
Dawei Fan & Ke Fan
Twane Engelbrecht
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
01/05/2013
Noan Elia Tsouris
Elia & Natasha Aniya Tsouris
04/05/2013
Mike Alex Dadic
Davor & Nicola Storm Dadic
05/05/2013
Morga Anne Leicher
Gary Patrick & Shanon Lynn Leicher
11/05/2013
Joshua James Essey
James Michael & Nicola Elizabeth Essey
12/05/2013
Antonie Joseph Jagga
Antonie & Nashelo Jagga
17/05/2013
Tiffany Pestana
Tania & Joseph Pestana
17/05/2013
Sasha-Lee Pestana
Anna-Maria & Joseph Pestana
Weddings
groom and bride name (bride maiden surname)
- WEDDING DATE
Luther Leslie Williamson & Avril Adelle Johnson
15/05/2013
Dulub Ilung Bienne & Jocelyn Kaben Yowa
04/05/2013
Steve Agbon Igbinedion & Onyekatchi Nwaiwu
11/05/2013
Our Lady
of
The Cedars
† M ichael H addad
22 September 1932 - 09 M ay 2013