MARONITE MAGAZINE ST CHARBEL MIRACULOUS APPARITION

M a r o n i t e M aga z i n e
J u ly 2 013
S t C h a r b e l M i r ac u l ou s A p pa r i t i o n
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
family
days
trees
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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
Saints
Sa i n t C h a r be l
The Beatification
Biography
oussef Antoun Makhlouf was born in 1828, in
Bekaa Kafra (North Lebanon). He had a true
Christian upbringing, which had given him a passion
for prayer. He followed his two hermit uncles in the
hermitage of the St Antonious Kozhaya monastery
and was converted to monastic and hermetical life.
In 1851, he left his family village and headed
for Our Lady of Maifouk monastery to spend his
first monastic year, then he went to the St Maron
monastery in Annaya, where he entered the Maronite
Order, carrying the name Charbel, a name of one of
the Antioch Church Martyrs of the second century.
On November 1st. 1853, he said his ceremonial vows
in St Maron’s monastery. Then he completed his
theological studies in the St Kobrianous and Justina
monastery in Kfifan, Batroun.
He was ordained a priest in Bkerke, the Maronite
Patriarchate, on July 23rd, 1859. He lived 16 years
in St Maron’s monastery. From there, he entered,
on February 15th, 1875, the St Peter & Paul
hermitage, which belongs to the monastery. He
was a typical Saint and Hermit, who spent his time
praying and worshipping. Rarely had he left the
hermitage where he followed the way of the saintly
Hermits in prayers, life and practice.
St Charbel lived in the hermitage for 23 years.
On December 16th, 1898 he was struck with an
illness while performing the holy Mass. He died on
Christmas’ eve, December 24th, 1898, and was buried
in the St Maron monastery cemetery in Annaya.
A few months later, dazzling lights were seen
Y
around the grave. From there, his corpse, which
had been secreting sweat and blood, was transferred
into a special coffin. Hordes of pilgrims started
swarming the place to get his intercession for
through his intercession, God blessed many people
with recovery and spiritual graces.
In 1925, his beatification and canonisation were
proposed for declaration by Pope Pius XI. In 1950,
the grave was opened in the presence of an official
committee which included doctors who verified the
soundness of the body. After the grave had been
opened and inspected, the variety of healing incidents
amazingly multiplied. A multitude of pilgrims from
different religious facets again started flocking to the
Annaya monastery to get the Saint’s intercession.
Prodigies reached beyond the Lebanese borders.
This unique phenomenon caused a moral revolution,
the return to faith and the reviving of the virtues
of the soul.
Beatification and Canonization of St Charbel
n 1954, Pope Pious XII signed a decree
accepting a proposal for the beatification of
Charbel Makhlouf, the hermit. And on December
5th, 1965, Pope Paul VI officiated the ceremony of
Beatification of Father Charbel during the closing
of the Second Vatican Council.
In 1976, Pope Paul VI signed a decree of
Canonisation of the Blessed Charbel which took
place in Vatican on October 9th, 1977.
I
The Canonization
Saints
AT
S .C
Among the many miracles related to this man of God, the
ribute to t
harbel
Church chose two of them to declare his beatification, and
a third for his canonization: The healing of Mariam Awad Charbel… a name proclaimed by each lip in Lebanon and in the whole world for his holiness.
from Hammana of cancer; The healing of Sister Mary Abel Kamari of the His life was a legend which some people were unable to believe as they asked themselves: “Is
Two Sacred Hearts of severe intestinal disease; The healing of Iskandar there still someone who believes this way and desires to unify themselves to God?”
The life of Charbel sank into a deep silence which he crowned with unity to the Lord,
Naim Obeid from Baabdat of blindness.
macerations and veneration to the incarnated Word. The holiness of Charbel was spread
Sister Mary Abel K amari
Iskandar Naim Obeid
as the aroma of roses and the fragrance of flowers with the morning breeze, climbing the sky
as the mountains of Lebanon and rising as its cedars - all praise to Almighty God in His
Saint! Charbel came from a house perfumed with prayer and incense, wealthy in its poverty
and modesty and garnished with holiness. Charbel was born in Bkaakafra, a high place in
Lebanon, as if she was preparing him for the throne of holiness and celestial glory. Heaven
made him her beloved son and God granted him the glory of Lebanon. This young man, who
heard the voice of his mother sky calling him to join her, abandoned the stones of this earth
without being hugged by a tender mother and without a word of goodbye which wipes away
sadness in hearts. This hermit, who took the example of his Master, did not want anything
else but to follow His Steps, even when he was dying. If Jesus Christ took the Way of the Cross
as a sacrifice for the sinners, St Charbel then accepted to follow this painful way, phase after
another, as a gift for God and resignation to His Will.
On our land, the Master of the world walked and from our land, the mission of our
S t C h a r b e l’ s l i f e i n s t a g e s
Lord was launched. For this reason, it is not
May 8th, 1828 His birth date in Bekaa Kafra
surprising that much holiness comes from our land;
May 16th, 1828 His baptism
it is not even surprising that Charbel, Rafka and
Hardeeny form pearls of a long rosary by which God
1851
First year of noviciate in Maifouk
is glorified. Lebanon is an inexhaustible source of
1852
Second year of noviciate in Annaya
holiness, a message addressed from Heaven to earth,
1853
His first vows in Annaya
a celestial painting drawn by the Creator and within
1853-1859
His theological studies in Kfifan
His permanent care; Lebanon is firstly a soul before
1859
His priestly ordination
being high mountains and wide valleys.
1859-1875
His life at the Annaya monastery
We pay tribute to you, Charbel from the heights
Feb. 15th, 1875 His entering the hermitage
of Lebanon, from Bkaakafra to Annaya until each
Dec. 24th, 1898 His death
span of your land. We pay tribute to you, fragrance of
1899
The changing of the tomb
holiness and breeze caressing the cedars of Lebanon.
1927
His corpse transferred to a third grave
We pay tribute to you, pastor of your land, our land.
From the depth of our hearts and from the spirit of our
1950
His body exposed to visitors – a year of miracles
faith, we pay tribute to a Saint from us and for us, a
Dec. 5th, 1965 His Beatification in the Vatican
Saint from Lebanon.
Oct. 9th, 1977 His Canonisation in the Vatican
Source: www.stcharbel.com
World Youth Day 2013, is the 14th international World Youth Day, an international
Catholic event focused on religious faith and youth. The host city of World Youth Day
2013 will be Rio de Janeiro, Brazil, as announced by Pope Benedict XVI at the end of the
closing mass of World Youth Day 2011 in Madrid, Spain. The events are scheduled to be
held from 23 July to 28 July 2013. World Youth Day 2013 is the second World Youth Day
to be held in South America; the second to be held in Latin America with the first
being held in Buenos Aires, Argentina, in April 1987; and the third to be held in the
Southern Hemisphere. Additionally, World Youth Day 2013 will be the first World Youth
Day to be held in a country whose primary language is Portuguese.
This will be the first World Youth day for Pope Francis.
"This is my commandment: that you love one another as I have loved you." (John 15:12)
World Youth Day 2013 – Official Prayer
O Father, You sent Your Eternal Son to save the world and chose men and women,
through Him, with Him and in Him, to proclaim the Good News to all nations.
Grant us the graces necessary so that joy may shine in the faces of all young people,
the joy of being, by the power of the Holy Spirit, the evangelists
the Church needs in the Third Millennium.
O Christ, Redeemer of humanity, the image of Your open arms on the top of Corcovado
welcomes all people. In Your paschal offering, You brought us by the Holy Spirit to an
encounter of sonship with the Father. Young people, who are fed by Eucharist, hear You
in Your Word and meet You as their brother, need your infinite mercy to run the
paths of the world missionary-disciples of the New Evangelization.
O Holy Spirit, Love of the Father and the Son, with the splendor of Your Truth and the fire
of Your Love, send Your Light to all young people so that, driven by their
experience of World Youth Day, they may bring to the four corners of the world faith,
hope and charity, becoming great builders of a culture of life and peace and catalysts
of a new world.
By Associated Press,
RIO DE JANEIRO — Frenzied crowds of Roman Catholics mobbed the car carrying Pope Francis on
Monday when he returned to his home continent for the first time as pontiff, embarking on a seven-day
visit meant to fan the fervor of the faithful around the globe.
During his first minutes in Brazil, ecstatic believers swarmed around the closed Fiat several times when
it was forced to stop by heavy traffic on the drive from the airport to an official ceremony in Rio’s
center. A few security guards struggled mightily to push the crowd back in scenes that at times looked
alarming. Church and city officials said the pope’s driver turned into the wrong part of a boulevard
and missed lanes that had been cleared.
Francis looked calm during the frenzy. He rolled down the window on the back passenger-side of the
car where he was sitting, waving to the crowd and touching those who reached inside. At one point,
a woman handed the pontiff a dark-haired baby, whom he kissed before handing it back.
After finally making it past crowds and blocked traffic, Francis switched to an open-air popemobile as
he toured around the main streets in downtown Rio through mobs of people who screamed wildly as he
waved and smiled. Many in the crowd looked stunned, with some standing still and others sobbing loudly.
Idaclea Rangel, a 73-year-old Catholic, was pressed up against a wall and choking out words through
her tears. “I can’t travel to Rome, but he came here to make my country better ... and to
deepen our faith,” she said.
Anti-government protesters clashed with police outside a welcoming ceremony for Francis, but
the anger was directed at Brazilian leaders and not the pontiff.
At the airport earlier, Brazilian President Dilma Rousseff vigorously shook Francis’ hand after he
descended the stairs following a no-frills charter flight that arrived in late afternoon. The pope was handed
two bouquets of white and yellow flowers by two adolescent girls, each of whom he kissed on the cheek.
Reaching the end of the red carpet full of church leaders and other dignitaries, Francis and the
Brazilian president paused to be serenaded by a choir of about three dozen young people singing an
anthem linked to World Youth Day, an event uniting hundreds of thousands of young faithful from around
the globe. Before singing, the kids robustly yelled soccer-like chants in the pope’s honor.
During the official welcoming ceremony later, Francis said he had come “to meet young people from
all over the world” attracted by the messages of Jesus. “They want to find a refuge in his embrace, right
near his heart to hear his call clearly and powerfully: ‘Go and make disciples of all nations.’”
Workers give the finishing touches to the
stage at the 'Field of Faith' in Pedra de Guaratiba,
near Rio de Janeiro, before Pope Francis arrives.
Frenzied crowds greet Pope Francis upon arrival in
Brazil on 1st international trip as pontiff.
Pope Francis celebrates Mass at Brazil’s Basilica
of the National Shrine of Our Lady of
Aparecida., Urges Youth to Embrace
Traditional Values.
Rio's Copacabana beach on Saturday for the final
evening of World Youth Day
”No one can remain insensitive to the inequalities that
persist in the world!” Francis told a crowd of thousands
who braved a cold rain and stood in a muddy soccer
field to welcome him. “No amount of peace-building
will be able to last, nor will harmony and happiness be
attained in a society that ignores, pushes to the
margins or excludes a part of itself.”
OUR LADY OF LEBANON - MULBARTON
Some individuals from our Maronite Youth Club attended World Youth Day in Rio De Janeiro, Brazil.
T H E M O N A S T E RY O F Q A N N O U B I N E
T H E M O N A S T E RY O F Q A N N O U B I N E
The Monastery of Qannoubine served as a fortress palace for the
Maronite Patriarchs from the 15th to the 19th centuries.
In Wadi
Qannoubine, the Maronites heard the Gospel and lived a life of
sacrifice inspired by it and by the true faith and hope. They were an
example of unity and love.
It is the oldest of the Maronite monasteries; although its foundation is
often attributed to the Emperor Theodosius the Great in 375AD, it is more
likely that it was established by a disciple of St Theodosius the Cenobite.
Deir Qannoubine served as a fortress palace for the Maronite Patriarchs
from the 15th to the 19th centuries.
The monastery can be reached by foot from Blawza or Diman, a walk of
several hours that gives an idea of what the journey was like for early
pilgrims and patriarchs. A shorter way is by the path that begins at the
bottom of the valley.
The Monastery and Church of Our Lady of Qannoubine, where there is a
fresco showing Christ amid the Holy Virgin and Saint Stephen.
T H E M O N A S T E RY O F Q A N N O U B I N E
There are two niches with representations of Saint Joseph bearing on one
hand the Child Jesus and in the other a carpenter’s saw and an effigy of
the prophet Daniel. On the northern façade of the church one sees the
Crowning of the Holy Virgin by the Holy Trinity and a crowd of
patriarchs.
The monastery's church, half built into the rock, is decorated with
frescos from the 18th-19th centuries. The eastern apse has a Deisis
(a representation of Christ between the Virgin Mary and St. John the
Baptist) with St. Stephanus taking the place of St. John the Baptist.
Another small apse shows St. Joseph holding the Child in one hand and a
saw in the other. In a second apse is the figure of the prophet Daniel in
the lions' den. On the northern wall a fresco represents the coronation
of the Virgin by the Trinity, with nine miter-capped Maronite Patriarchs
looking on.
At the entrance of this church is a cave where a naturally preserved body
can be seen, mistakenly believed by the local population to be that of
Patriarch Youssef Tyan. Not far from here is the chapel of Mar Marina,
famous saint of the valley, where 18 Maronite patriarchs are buried.
Interestingly, the Patriarch Tyan is listed among those buried here.
Qannoubine Monastery
This image of
Christ
Pancreator
Altar and frescoes.
At the entrance of this church
is a cave.
Century frescoes in Qannoubine monastery.
Prayer of Thy Healing
Angels
That is carried from God
by Michael,
Thy Archangel
Pour out, Thy Healing
Angels,
Thy Heavenly Host upon
me,
And upon those that
I love,
Let me feel the beam
of Thy
Healing Angels
upon me,
HISTORY OF THE CEDARS
Cedar (Heb. e'rez, Gr. kedros, Lat. cedrus), a tree very frequently mentioned in
Scripture. It was stately (Ezek. 31:3-5), long-branched (Ps. 80:10; 92:12; Ezek. 31:6-9),
odoriferous (Cant. 4:11; Hos. 14:6), durable, and therefore much used for boards,
pillars, and ceilings (1 Kings 6:9, 10; 7:2; Jer. 22:14), for masts (Ezek. 27:5), and for carved images (Isa. 44:14).
It grew very abundantly in Palestine, and particularly on Lebanon, of which it was "the
glory" (Isa. 35:2; 60:13). Hiram supplied Solomon with cedar trees from Lebanon for
various purposes connected with the construction of the temple and the king's palace
(2 Sam. 5:11; 7:2, 7; 1 Kings 5:6, 8,10; 6:9, 10, 15, 16, 18, 20; 7:2, 3, 7, 11, 12; 9:11, etc.).
Cedars were used also in the building of the second temple under Zerubbabel (Ezra 3:7).
Of
the
ancient
cedars
of
Lebanon
there
remain
now
only
some
seven or eight. They are not standing together. But beside them there are found
between three hundred and four hundred of younger growth. They stand in an
amphitheatre fronting the west, about 6,400 feet above the level of the sea.
The cedar is often figuratively alluded to in the sacred Scriptures. "The mighty
conquerors of olden days, the despots of Assyria and the Pharaohs of Egypt, the
proud and idolatrous monarchs of Judah, the Hebrew commonwealth itself, the
war-like Ammonites of patriarchal times, and the moral majesty of the Messianic age,
are all compared to the towering cedar, in its royal loftiness and supremacy (Isa. 2:13;
Ezek. 17:3, 22, 23, 31:3-9; Amos 2:9; Zech. 11:1, 2; Job 40:17; Ps. 29:5; 80:10; 92:12, etc)."
CEDARS OF LEBANON,
STRAIGHT TREES LIKE
SOLOMON USED
Source: American Colony: Syria, Lebanon,
and Jordan.
The first historical notice of the cedars of
Lebanon is in the reign of David, when this
monarch built himself a palace of cedar-wood
(2 Samuel v. 11). Solomon caused cedars to be
brought from Lebanon for the building of the
Temple, and they were floated down the coast from
Jebeil to Jaffa, after being cut by the "four score
thousand hewers in the mountains." In 536 B.C.
Zerubbabel hired the Phoenicians of Tyre and
Sidon "to bring cedar-trees from Lebanon
to the Sea of Joppa." . . . Tiglath Pileser . . .
visited the Lebanon for the purpose of obtaining
cedar-wood to adorn the temples and palaces of Kileh
Shergat. The groves of Lebanon have thus been
despoiled for three thousand years by the kings of the
adjacent countries, until the upper ranges are
quite denuded, and the voracity of the flocks
of goats in nipping the tender shoots, and the
rapacity of the fellahîn, are preventing the growth
of new forests from the seed. Were it not for the
energetic action of the Lebanon Government the
whole mountain would soon be stripped of its forest
glory. (Source: Picturesque Palestine, vol. 3, p. 26.)
A CEDAR OF LEBANON
We hasten our pace . . . to the sacred grove
called "Arz er Rub," that is, "The Cedars
of the Lord." There are three hundred and
ninety-three trees, some ten or twelve
of which are of giant girth, though the
loftiest is not more than eighty feet
in height. The twelve largest trees
are called by the fellahîn "The Twelve
Apostles," and they have a curious
tradition that our Lord and His apostles came
to this spot and left their walking staves
standing in the soil, which sprouted into
cedar-trees. A Maronite chapel stands in
the grove, and the patriarch claims the sole
right to the sacred trees. The clergy have
cultivated the superstition that those
cutting the trees for fuel will be
smitten with disease or calamity by the
guardian divinity of the grove . . . .H.E.
Rustem Pasha, Governor-General of the
Lebanon, has surrounded this grove with a
well-built stone wall with two strong
gates,
and
appointed
guardians
to
prevent the ravages of the goats on the
young trees, and to compel travellers to
pitch their tents outside the enclosure.
(Source: Picturesque Palestine, vol. 3,
pp. 24, 25.)
G eneral V ie w of C edars
After two and a half hours' ride over the
undulating moraines which extend east of Ehden,
and form the curved shelf around the base of
the encircling amphitheatre of giant mountains,
we descry on our right, far down in the east
end of the Kadîsha gorge, the large crowded village of Bsherreh, with its churches and convents,
its water and trees, and east of it the roaring
cataract which leaps down the rocks from the
fountain of the sacred river. Still higher up,
standing solitary and alone, is the dark compact
cluster of trees known as the Cedars of Lebanon
. . .
(Source: Picturesque Palestine, vol. 3, p. 24.)
I n the G rove of C edars , L ebanon
The range of Lebanon for a hundred miles along the Jird was doubtless once covered with cedar forests.
We have visited eleven distinct groves of cedars in Lebanon:-1. The ancient "Cedars of the Lord" above
Bsherreh, three hundred and ninety-three in number . . . .2. The grove at the fountain of Ehden, fifty
trees. 3. The great grove between El Hadeth and Nîha, numbering tens of thousands of trees, covers an
area of nearly twelve miles. 4. A smaller grove farther south on the summit and brink of the precipice.
5. The scattered trees above Duma. 6. The Ain Zehalteh grove of ten thousand trees, cut down by Murad
Akîl, and now growing up again. 7. A small grove on the cliff overhanging El Medûk. 8. A small cluster
near Kŭl'at el Bizzeh. 9. The fine grove of Mâsir el Fukhkhar, about three hundred trees, some of great
size. 10. The forest of Jird el Barûk, thousands of trees. 11. The eastern grove of Barûk, about two hundred
trees.
(Source: Picturesque Palestine, vol. 3, pp. 25-26.)
C utting D o w n
C edars for the
C onstruction of the
T em p le
The Israelites took control of the city
only at later times, probably during
Solomon's period.
The port of Jaffa (Joppa) was used by
King Solomon for importing wood in
order to build the first temple in Jerusalem (2 Chronicles 2 1,8,16): "And Solomon
determined to build an house for the
name of the LORD, and an house for his
kingdom... And Solomon sent to Huram
the king of Tyre, saying,... Send me also
cedar trees, fir trees, and algum trees, out of
Lebanon... And we will cut wood out of
Lebanon, as much as thou shalt need: and
we will bring it to thee in floats by sea to
Joppa; and thou shalt carry it up to Jerusalem".
As seen on the illustration on the right, the
cedar wood logs were cut in the Lebanon and
transported by boats to Jaffa. Then they were
hauled to Jerusalem (70km to the east)
to build the temple.
Drawing by Gustav Dore (French artist, 1832-1883)
S olomon B uilding the T em p le
After king David’s death, Hiram continued to maintain friendly relations with king Solomon,
David’s son, who explained in a letter to Hiram: You know that because of the constant wars my father
David had to fight against the enemy countries all round him, he could not build a temple for the
worship of the Lord his God until the Lord had given him victory over all his enemies. But now the Lord
my God has given me peace on all my borders. I have no enemies, and there is no danger of attack.
The Lord promised my father David, ‘Your son, whom I will make king after you, will build a temple
for me’ and I have now decided to build that temple for the worship of the Lord my God. (1 Kings 5:3)
Solomon’s temple was built by Phoenician master craftsmen alongside Hebrew workmen and 30,000
unskilled navies pressed by Solomon into forced labor. They worked for a month on and two months off
in shifts of 10,000 at a time.
They used wood, stone and metal from Lebanon and worked by Phoenician craftsmen.
When he was ready to build the temple, Solomon wrote to Hiram: So send your men to
Lebanon to cut down cedars for me. My men will work with them, and I will pay your men whatever
you decided. As you well know, my men don’t know how to cut down trees as well as yours do.
(1 Kings 5:6)
Then Hiram sent Solomon the following message:"I have received your message and I am ready
to do what you ask. I will provide the cedars and the pine trees. My men will bring the logs down
from Lebanon to the sea, and will tie them together in rafts to float them down the coast to the
place you choose. There my men will untie them and your men will take charge of them. On your
part, I would like you to supply the food for my men." (1 Kings 5:8-10).
Solomon wrote:
I know how skillful your woodmen are, so send me cedar, cypress, and juniper logs from
Lebanon. I am ready to send my men to assist yours in preparing large quantities of timber, because
this temple I intend to build will be large and magnificent. As provisions for your workmen, I will send
you two thousand tones of wheat, two thousand tones of barley, four hundred thousand liters of wine,
and four hundred thousand liters of olive oil. (2 Chronicles 2:8-10)
And Hiram replied: In the mountains of Lebanon we will cut down all the cedars you need, bind them
together in rafts, and float them by sea as far as Joppa. From there you can take them to Jerusalem.
(2 Chronicles 2:16)The carpenters and woodcarvers did a huge work. The whole interior of the temple was
paneled in cedar, the roofs were cedar, the floors were pine. Everything was carved with gourds, flowers,
fruit, palm trees and cherubim.He put in a ceiling made of beams and boards of cedar. The three-storied
annex, each story 2.2 meters high, was built against the outside walls of the temple, and was joined to
them by cedar beams. (1 Kings 6:9) The inside walls were covered with cedar panels from the floor to the
ceiling, and the floor was made of pine. An inner room, called the Holy of Holies, was built in the rear of
the temple. It was 9 meters long and was partitioned off by cedar boards reaching from the floor to the
ceiling. (1 Kings 6:15-16)
T he servants of H iram bringing
p resents to K ing S olomon
I srael alliance with P hoenicia
At the establishment of the Israelitish monarchy Phoenicia was the chief commercial nation of the globe.
Tyre, one of its cities had brought all other Phoenician cities under her supremacy, and had become
the capital of the kingdom. Her ships ranged far and wide and brought every imaginable wealth from
faraway ports to her shores. Hiram, King of Tyre, made an alliance with David, and became the friend
and ally of David's son and successor, Solomon. At the commencement of Solomon's reign, Hiram sent
him rich presents. It was this alliance that enabled Solomon to secure the services of the Phoenician
architects, the most skilful of their day, and the wood and stone needed, for the construction of the temple
at Jerusalem. The Phoenician architects also constructed a palace for David on Mount Zion, and a
larger and more splendid palace for Solomon, which is believed to have stood on Mount Moriah,
adjoining the temple. The alliance with Phoenicia was of the greatest value to Solomon, but of
little service to his people, enabling him to establish a valuable commerce with India and other nations
which yielded large sums as profits to the royal treasury. It added nothing to the wealth of the people,
who were required to contribute to its expenses without enjoying any of its profits. The connection of
Israel with Phoenicia had a most pernicious effect upon the former nation. It established within Israel
the worship of Baal and Ashtoreth, the chief deities of Phoenicia, and led the nation into a deep and
most degrading idolatry, from which it took centuries of severe punishment and suffering to extricate it.
Later Hiram and Solomon joined forces to create a
large merchant fleet, piloted by Phoenician sailors.
These ships were constructed on the Red Sea and
designed for the sole purpose of opening up trade
to the east. In theory, they could have travelled as
far as India, but precise records for their voyages
no longer exist. At the very least, this demonstrates
that economic and political relations between the
Israelites and the Phoenicians - who may have called
themselves Canaanites in ancient times - could
be very close, very strong, and very productive.
In exchange for all this help Solomon transferred to Hiram's control the Galilean district of Cabul. This
area included twenty cities, but Hiram doesn't appear to have liked them very much (1 Kings 9:11-14). The
agricultural importance of the region was much more important. The grain and olive oil produced here
might have allowed Tyre to cease agricultural imports, no minor feat. Tyre's lack of significant inland
agricultural resources for itself was an important factor in its lower status when compared to Sidon in
the north. Jerusalem itself became a significant consumer of Phoenician goods from Tyre, a fact which
probably helped relations between the kingdoms.
T he building of S olomon T em p le
B u ilding the T emple
THE
actual
building
of
Solomon's
Temple was commenced in the fourth
year of the king's reign, and the four
hundred and eightieth year from the
Exodus, B. C. 1012. So complete were
the preparations, that no sound of
axe or hammer was heard about the
building during its whole erection; and it
was completed in seven and a half years,
in the eighth month of the eleventh
year of Solomon's reign, B. c. 1005. An
arrangement was made, by which Hiram,
the King of Tyre, gave cedars and
fir-trees out of Lebanon, which his servants
felled, while those of Solomon squared
and fitted them for their places in the
building. The prepared timber was brought
down to the sea, and floated round to
Joppa, whence Solomon undertook the
thirty miles transport to Jerusalem.
The cedar panels were decorated with carvings of gourds and flowers; the whole interior was covered with
cedar, so that the stones of the walls could not be seen. (1 Kings 6:18). The altar was covered with cedar
panels. (1 Kings 6:20). Tyre was famous for its purple dye and Sidon for its embroidered cloth.
Embroidered linen dyed with Phoenician purple was used in the Holy of Holies: A curtain for the Holy of
Holies was made of linen and of other material, which was dyed blue, purple, and red, with designs of
the winged creatures worked into it. (2 Chronicles 3:14)
At King Solomon’s command they quarried fine large stones for the foundation of the temple. Solomon’s
and Hiram’s workmen and men from the city of Byblos prepared the stones and the timber to build the
temple. (1 Kings 5:17-18). The temple was quite small but none the less impressive: Inside it was 27 metres
long, 9 metres wide, and 13.5 metres high. The entrance room was 4.5 metres deep and 9 metres wide, as
wide as the sanctuary itself. The walls of the temple had openings in them, narrower on the outside than
on the inside. Against the outside walls, on the sides and the back of the temple, a three-storied annexe
was built, each storey 2.2 metres high. Each room in the lowest storey was 2.2 metres wide, in the middle
storey 2.7 metres wide, and in the top storey 3.1 metres wide. The temple wall on each floor was thinner
than on the floor below so that the rooms could rest on the wall without having their beams built into it.
The stones with which the temple was built had been prepared at the quarry, so that there was no noise
made by hammers, axes, or any other iron tools as the temple was being built. The entrance to the lowest
storey of the annexe was on the south side of the temple, with stairs leading up to the second and third
storeys. So King Solomon finished building the temple. (1 Kings 6:2-9). An inner court was built in front
of the temple, enclosed with walls which had one layer of cedar beams for every three layers of stone.
(1 Kings 6:36)
King Hiram of Tyre not only helped David build his palace, but also sent to Solomon (961-922 BCE)
famous Lebanon cedars and cypress wood for the construction of his famous temple (1 Kings 9:11, 2
Chronicles 2:3). Both the chief architect and the master workers for the First Temple, constructed
under Solomon's rule, were Tyrians. It's possible, in fact, that the Temple was designed in the same
style as the temples of the Phoenicians. Lebanon's cedar trees were highly prized throughout the
Middle East - so much so, in fact, that today only small tracts survive high in the Lebanese mountains.
T he p alace of K ing D avid
Recent discoveries and research by Hebrew University archaeologist, Dr. Eilat Mazar, the
granddaughter of the renowned archaeologist, the late Prof. Benjamin Mazar, has unveiled
convincing evidence that pinpoints the exact location of this most important biblical structure.
"The discovery of the location of the palace of King David is of extreme importance to our
understanding of ancient Jerusalem," says Dr. Mazar, in an exclusive interview with the Jerusalem
Christian Review. "We now have tangible remains of the place where the most famous king
in history once lived."
"In fact," says Leon, "we know quite a bit about this palace from the Bible." It was "a house of cedars"
(1Chronicles 17:1), built by Phoenician builders (2Samuel 5:11 & 1Chronicles 14:1) who used the cedars of
Lebanon and developed a distinct style of stone masonry.
King Hiram of the Phoenicians offered King David to build him a palace fit for an emperor
(2Samuel 5:11; 1Chronicles 14:1): "Now Hiram king of Tyre sent messengers to David, along with cedar
logs and carpenters and stone masons, and they built a palace for David." (2Samuel 5:11, NIV)
"One of the reasons researchers were at a loss in finding this important place was that they assumed
that King David, as logic would dictate, built his home in the safest, best protected part of the city,
inside the Jebusite city walls," says Mazar. However, this was not the case.
The Jebusite city, while almost impregnable, was also very small, approximately 9 acres in size.
Nevertheless, scholars continued to search for King David's residence within the city walls.
No remains were found that pointed to the existence of a great palace like that which the Bible
describes, and scholars began to doubt biblical claims that such a grand structure ever really existed.
"But one of the main clues in finding King David's palace," says Mazar, "was surprisingly from the Bible
itself." 2Samuel 5:17 states that: "When the Philistines heard that David had been anointed king over
Israel, they went up in full force to search for him, but David heard about it and went DOWN
[from his palace] to the [citadel]." (NIV, capitalization added for emphases)
Although the Philistines were defeated by King David's forces, the Bible is careful to indicate that the
palace was located above the "Me'tsuda" (the citadel or stronghold). "The Bible would not have said
'went down' unless David indeed did go from his palace, down the slopes of the ophel mountain, to the
citadel. Consequently, his palace must have been located north of the city, not in the center of it," says
Mazar.
Dr. Mazar also drew conclusions based not only on her excavations but on previous studies as well. One
of the most significant discoveries was made by British archaeologist, Dr. Kathleen Kenyon, north of the
citadel.
"She discovered a 4th century B. C. wall," says Mazar, "built on a platform based on a much older
perpendicular artificial precipice." Underneath was a level of well-made stone blocks, among them a
square column with a capital, identical to other such capitals previously found in Samaria and Megiddo.
These belonged to the Israelite period. Phoenician masons were employed, leaving their mark on the
decorative style of the time, a further validation of the biblical account. (2Samuel 5:11 & 1Chronicles 14:1)
This find indicates that a grandiose early Israelite building must have stood there on top of the precipice.
A square column that was part of
the Palace of King David includes
a capital which is characteristic of Phoenician stone masonry
work. This is a further validation
of the biblical narrative, which
records that King Hiram of the
Phoenicians,
"sent
messengers
to David, along with... stone
masons, and they built a palace for
David."
(2Samuel
5:11,
NIV)
Carving of Jesus Christ
The Crusades in Lebanon
From the Book “History of Lebanon”
by Fr Charbel Habchi
E a s t m e e t s We s t
One of the principal consequences of the arrival of the Crusaders in Lebanon
was the resumption of good relations with the Latin Church in general and
w i t h t h e P o p e i n R o m e i n p a r t i c u l a r. D u r i n g t h e p r e v i o u s 4 0 0 y e a r s i t l o o k e d
as if Rome had ignored the existence of the Maronites who in their turn and
because of their enforced isolation in the mountains had ignored all that
took place in Rome.
It is quite easy to understand why this was so when one recalls that the Maronite Patriarchate was established in Lebanon around the year 680. At this time communications between the east and west were very
difficult. As time went on the difficulties gradually increased due to the persecution of the Christians
of Lebanon and Syria. This served to make it difficult, it was impossible to maintain relations with the
Christians of the west. The Popes on being informed of the strong support given to the French by the Maronites
were high in their praise and sought to help them in their political and religious affairs by sending them pontifical
representatives and missionaries. So it was thanks to the Crusaders that relations between the Maronites and the
H o l y S e e w e r e s e t o n a n o r m a l f o o t i n g . We c o u l d s a y t h a t a p a r t f r o m c e r t a i n m i s t a k e s w h i c h w e r e m a d e a n d t h e
trouble they caused, the Crusaders were instrumental in bringing about better relations between east and west.
C o a t o f a r m s o f Va t i c a n C i t y
These relations never completely broke off as far as religion, thought, language and cultural and spiritual
heritage were concerned. At this level the Lebanese were among the principal founders of the civilization
of the Mediterranean. This had been the dream of Alexander the Great back in the 4th century before Christ.
He wanted to lay the foundation for a civilization based on Greek philosophy and Eastern Semitic intuition.
Every time that the communication and relation between east and west were cut, the political-social statusquo was upset with disastrous consequences. The Seljuqs decided for example to cut the bridges between the
east and west in the middle Ages by closing the ports, which gave access into the Holy Land. These were
places where there was a great meeting of cultures and civilizations. This decision gave rise to the wars of
t h e C r u s a d e s . T h e s e w a r s w e r e t o a d e g r e e a b o u t c i v i l r i g h t s a s w e l l h a v i n g a r e l i g i o u s a g e n d a . Wi t h a l l t h a t
took place in the Middle Ages, the Crusades had the objective of uniting once more the east and the west as
they had been in the beginning.
The eastern Christians served the east with dedicated fidelity and were grateful to the west once they were
understood. Many Lebanese Christians gave their lives for both the east and the west. Generally speaking
they helped to spread western civilization in the east and vice versa in spite of the fact that the west never
acknowledged their contribution nor mourned their death, nor did the west keep its promises to them. Often
they were persecuted, assaulted, robbed, abandoned and scattered by force and suffered the fate of all who
are abandoned and persecuted in the world.
C o a t o f a r m s o f Va t i c a n C i t y
A p a i n t i n g re p re s e n t i n g t h e E a s t e r n C h r i s t i a n s p e r s e c u t e d
a n d a t t a c k e d i n t h e i r o w n c h u rc h b y t h e M a m l u k A r m y
(XIII-XIV centuries)
Culture and Artistic rebirth
The presence of the French Crusaders in Lebanon favoured a renaissance of culture and art.
This is seen in the magnificent religious art and the grandiose castles everywhere. Henri
L a m m e n s s a y s : “ Wi t h t h e e x c e p t i o n o f t h e R o m a n E r a , a t n o o t h e r t i m e w a s t h e s k i l l o f c o n s t r u c t i o n a s
manifest as it was in Lebanon and Syria during the Crusade period. In the ports every commercial
colony wanted to have a church, its own caravansary and their own baths. It is from the Crusade
p e r i o d t h a t m a n y o f t h e m o n u m e n t a l c h u r c h e s a n d f o r t s , w h i c h a r e f o u n d a l l o v e r t h e c o u n t r y, a r e d a t e d ” .
A n A r a b w r i t e r o f t h e 1 2 t h c e n t u r y, A l - B o u z a r i , l e f t b e h i n d t h i s o p e n - m i n d e d a n d s i n c e r e a c c o u n t :
“Thanks to a provisional safe passage granted by the French I was able to travel through the areas which
they occupied for a period of two years. Their stone structures are different to our beautiful mosques.
However one cannot but admire the beauty of these buildings, so enormous and imposing. I also
succeeded in entering some of them. It is true that a Muslim would see with his own eyes and to his
horror that the Christians do indeed carve images of their prophet Jesus in wood and stone, once one is over
the shock, it is impossible not to appreciate the great art of the Christians. I never expected to see such
splendour”.
T h e C a t h e d r a l o f S t J o h n M a rc a n d t h e c a s t l e i n B y b l o s f ro m t h e C r u s a d e p e r i o d
The majestic ruins of the Crusaders can be divided into two
g r o u p s ; t h o s e t h a t a r e r e l i g i o u s a n d t h o s e t h a t a r e m i l i t a r y. T h e
religious ruins that remain are those of vast churches. They were
built in the Latin style of Europe of the Middle Ages and are
of a magnificent design. In Jbeil, which the Crusaders called
Gibelet, because that is what its citizens were called in the
bible, they left a very visible sign of their presence there. There
is the Castle which they built with stones taken from ancient
Phoenician buildings. And the Church of St. John Marc is a wonderful example of roman architecture of the middle Age. The
present day city of Jbeil is one of those historic places, which
draws many tourists, and it is one of the most attractive in
Lebanon. It is very interesting to walk through the streets which are
reserved for pedestrians. One has to pass through the ancient market
(souk) with its shops and merchants before arriving to the Castle.
Along the Lebanese coast line there were many Churches which
were built by the Crusaders, and which later were transformed
i n t o m o s q u e s . Wo r t h y o f m e n t i o n i s S t . M a r c ’s C h u r c h i n Ty r e .
T h e Ve n e t i a n s b e g a n t o b u i l d t h i s c h u r c h i n 1 1 2 5 i n h o n o u r o f
their patron St. Marc. It measured 65 x 25 meters. This was a
m a j e s t i c b u i l d i n g a n d w a s o n l y c o m p l e t e d i n t h e 1 3 t h c e n t u r y.
Unfortunately all that remains today is the eastern façade. Another
church which was built by the Knights of St. John is in Sidon and
suffered the same fate. It was transformed into the Grand Mosque.
T h e C r u s a d e C a t h e d r a l o f S t . J o h n ( 111 3 - 11 5 0 A D . ) i n B e i r u t ,
built by the Crusade King Baldwin also was transformed into
t h e c i t y ’s G r a n d M o s q u e b y t h e M a m l u k s i n 1 2 9 1 a n d w a s c a l l e d
Al Omari Mosque.
Ancient market, Souk, next the citadel of Jbeil
Mosque Al Omari in Beirut which was St John Cathedral built by the Crusade King Baldwin in XII AD. &
G r a n d m o s q u e i n S i d o n w h i c h w a s b e f o re a l s o a C r u s a d e c h u rc h b u i l t b y t h e K n i g h t s o f S t . J o h n
The Crusaders built other churches in the mountainous areas of Lebanon, especially in the north. As
well as churches they built a number of convents. The most important of the convents was the convent
o f B a l a m a n d . T h i s c o n v e n t d o m i n a t e s t h e c o a s t a t Tr i p o l i a n d t o d a y i s a c t u a l l y i n t h e h a n d s o f t h e G r e e k
Orthodox Church. It is considered among the most beautiful convents in the Middle East. It was built
i n 11 5 7 b y t h e r e l i g i o u s o f S t . B e r n a r d , m o r e c o m m o n l y k n o w n a s C i s t e r c i a n s . T h e n a m e B a l a m a n d i s
the Lebanese version of the name Bel Mont which means Beautiful Mount. The ground-floor which is
very well preserved from the time of the Crusaders testifies to the grandeur and magnificence of their
style of construction.
Convent of Balamand or Bel Mont, North Lebanon
T h e t r a c e s o f t h e m i l i t a r y p r e s e n c e a r e s e e n i n t h e f o r t s a n d c i t a d e l s o f w h i c h t h e r e a r e o v e r t h i r t y. S o m e
of them were virtual cities in themselves. For the greater part their construction was commanded by the
R e l i g i o u s K n i g h t s , t h e K n i g h t s Te m p l a r , t h e Te u t o n i c K n i g h t s o r K n i g h t s o f S t . M a r y ' s H o s p i t a l i n
Jerusalem. Thanks to these fortifications the Crusaders were able to repel enemy attacks for a long time.
Some of the Fortresses like those of Jbeil and Beirut were under the command of the King of France. Both
of these are famous for their appearance and architectural style.
1 - A S e a l o f t h e K n i g h t s Te m p l a r, w i t h t h e i r
famous image of two knights on a single
h o r s e , a s y m b o l o f t h e i r e a r l y p o v e r t y. T h e
t e x t i s i n G re e k a n d L a t i n c h a r a c t e r s ,
Sigillum Militum Χρisti: followed by a
c ro s s , w h i c h m e a n s " t h e S e a l o f t h e
Soldiers of Christ".
2 - C o a t o f a r m s o f t h e Te u t o n i c K n i g h t s .
Citadel of Aleppo (XII-XVI AD)
These fortresses were modelled on the
c a s t l e s b u i l t i n F r a n c e i n t h e 11 t h a n d 1 2 t h
centuries, especially those built in the
Loire. These were built on very high hills
for easy defence and were also situated at
a distance from surrounding high ground.
T h e f o r t r e s s e s b u i l t b y t h e Te m p l e r s , i n a
s p e c i a l w a y, w e r e i n f l u e n c e d b y t h e B y z a n tine citadels and by the Arab forts which were
b u i l t i n S y r i a i n t h e 1 1 t h c e n t u r y, p a r t i c u larly that of Aleppo, Fort of Schoumaimis.
The Lebanese Christians were touched by all this cultural and artistic activities going on around them.
The churches of Hattoun village in the region of Batroun and of Maifuk village in the region of Jbeil are
mentioned by Ernest Renan (1823-1892) who says: “These churches preserve the ruins and traces of Maronite civilization which flowered in the 13th century”. The hamlet of Maad in the region of Jbeil possesses
one of the most typical churches of Lebanon; built with three naves and ornamented with frescos done in the
typical Syriac style. The chapel at the back of the church has one of the best preserved examples of Syriac
painting that one could ever see.
C h u rc h e s o f S t S a b a i n E d d e - B a t ro u n a n d o f S t . N o h r a i n S m a r J b e i l , b u i l t d u r i n g t h e C r u s a d e r e p o c h
Others of the churches of the 12th and 13th centuries are well known for their beautiful frescos and for their
typical Syriac Maronite style. Such churches are good examples like those of Behdidat, Blat, Edde-Jbeil,
R a s - K i d d a , E d d e - B a t r o u n a n d Q a n n o u b i n e v a l l e y. A n u m b e r o f t h e s e c h u r c h e s w e r e b u i l t o n t h e f o u n d a t i o n s
which were previously pagan temples.
C h u rc h o f S t C h a r b e l t h e M a r t y r i n M a a d & A S y r i a c M a ro n i t e
f re s c o f ro m t h e c h u rc h o f o u r L a d y o f Q a n n o u b i n e
C h u rc h o f O u r L a d y o f I l i g e i n M a i f o u k & S t G e o rg e ' s c h u rc h i n E d d e - J b e i l
S t . Ta d r o s ' c h u r c h i n B e h d i d a t , J b e i l , w i t h t w o f r e s c o s
above its altar
Some Misunderstandings
In spite of the amicable relations which they had with the Crusaders, the Christians at the same time
did not discard their own rights nor forget their own culture, origin life style and characteristics. It was
inevitable that at some stages some misunderstandings would arise between the Maronites and their
E u r o p e a n a l l i e s . O n c e s u c h c o n f l i c t b e g a n i n 11 3 7 w h e n a g r o u p o f M a r o n i t e s w e r e a c c u s e d o f h a v i n g
f a c i l i t a t e d t h e p a s s a g e o f a Tu r k g e n e r a l f r o m A l e p p o a c r o s s t h e i r m o u n t a i n s t h u s a l l o w i n g h i m t o a t t a c k a n d
b e v i c t o r i o u s o f t h e C r u s a d e r s a t Tr i p o l i . R e v e n g e w a s n o t l o n g i n c o m i n g a n d t h e C r u s a d e r s m a s s a c r e d a b i g
number of Maronites. This event marks a great black spot in the history of the Crusades. Because all religious
affairs were closely bound up in political and military affairs, the above mention incident degenerated into
a temporary crisis between The Maronites and the Holy See which lasted 75 years. It took time but slowly
t h e b r e a c h w i t h R o m e w a s h e a l e d . T h e M a r o n i t e P a t r i a r c h , J e r e m i a h I I A l - A m s h e e t y ( 11 9 9 - 1 2 3 0 A D ) , w e n t
to Rome to participate in the Lateran Council in 1215 called by Pope Innocent III. Under the guidance and
influence of the Pope the relations were once more established between the Maronites, France and the
Holy See.
The Fighting Men of the Druze
The circumstances surrounding the beginning of their history led the
Druze to take up residence in Lebanon especially among the peasant
people of the mountains, who were fighting men. The Druze sect had
only been there a hundred years when the first invasion of Syria and
Lebanon by the Crusaders took place. The Druze, simply by the fact
that they were a Muslim sect, chose to fight on the side of the Sunni
Muslims of Damascus against the invaders. During the following two
centuries the Druze entered the war more often than not against the
C r u s a d e r s . T h e y a t t a c k e d C r u s a d e r p o s i t i o n s i n t h e B e k a a v a l l e y, i n t h e
north of Palestine and along the Lebanese coast. The Sunni dynasties
which controlled the interior of Syria were greatly impressed by the
courage of the Druze in battle and they often made use of them as local
support troops and paid them handsomely for their services.
Druze warrior
Their feudal chiefs were recognized as regional
commanders and were given titles to denote their
newly acquired elevated status. There was no doubt
that this association between the Druze feudal chiefs
and the central government of the Muslims, the
Caliphate, had a strong influence on the social
structure of the Druze as it concentrated power in the
h a n d s o f t h e f e u d a l a r i s t o c r a c y. T h e y t h e n s u p p l a n t e d t h e
religious Uqqal, spiritual leaders, as the political
l e a d e r s o f t h e c o m m u n i t y. T h e U q q a l h a d t o b e c o n t e n t
with a subordinate position and they ended up as the agents
o f t h e f e u d a l a r i s t o c r a c y, u s i n g t h e i r i n f l u e n c e a m o n g
the populace to maintain discipline and feudal control.
Much later in the 17th century in the mountainous areas
of Mount Lebanon, the Druze associated themselves with
the Maronites especially during the time of Fakhreddin II.
The Decline and End of the Crusades
D r u z e E m i r F a k h re d d i n I I
After two centuries of domination in the Near East, the
Crusaders found themselves in the position of being
no longer able to defend themselves from the attacks
o f t h e e n e m y. T h i s w a s d u e i n p a r t t o s e r i o u s i n t e r n a l
rivalries and conflicts among themselves. The first
city to fall to the enemy was Jerusalem. It was
taken by the leader of the Muslims, Saladin I, in
11 8 7 .
In 1249, King Louis IX of France personally led the 7th Crusade, coming to the East with
the intention of reconquering Jerusalem and the
other lost territories. But in 1254 he received news
of the death of his mother and he returned to France.
He left control of the Crusades to his co-leaders. His
departure marked the beginning of the rapid decline
of the Frank (French Crusader) presence in the East.
The different places under the control of
the Franks, scattered as they were, did not
r e p r e s e n t a t e r r i t o r i a l u n i t y. T h e r e f o r e i t w a s
necessary
to
erect
imposing
fortresses
c a p a b l e o f r e p e l l i n g M u s l i m a t t a c k s . We a k e n e d b y
internal dissentions, the Crusaders could not
hold out indefinitely against the military might
of the Muslims. Bit by bit they were forced
to abandon their fortifications and the last
vestiges of their power and presence. So the
second half of the 13th century was characterized by times filled with fear and anxiety as the
C r u s a d e r f o r t s f e l l o n e a f t e r a n o t h e r. M a n y b a t t l e s
took place between the Crusaders and the Muslims
and what follows is an account of two of them.
S t a t u e o f S a l a d i n I ( 11 3 8 – 11 9 3 ) i n D a m a s c u s
In
1264,
al-Zahir
Baibars
(1260-1277),
Mamluk Sultan of Egypt and Syria, set sail
from Egypt at the head of a great army to
conquer Lebanon. He took Qobayate and
Arqa in the region of Akkar in the north.
T h e n h e l a i d s i e g e t o Tr i p o l i . B u t t h e
Christians
from
the
mountains
attacked
his army with such great force that the
Muslims fled from the battle having suffered very heavy losses. However the Sultan
returned two years later in 1266. He took Caifa in
Palestine and the natural fortress of Niha in Shouf
area, southeast of Beirut. Enraptured with his
s u c c e s s e s h e c o n t i n u e d h i s w a y t o Tr i p o l i w h i c h
was in Frank hands at the time. Again the
Christians came down from the mountains and he
was forced to flee in the direction of the North.
Then Mamluk Sultan, Qalawun (1279-1290),
taking advantage of the divisions which
existed between the Frank generals of
Tr i p o l i a n d J b e i l w e n t t o L e b a n o n i n F e b ruary 1281 and attacked the Christians
d i r e c t l y i n t h e a r e a n e a r t o Tr i p o l i b u t
far from the natural fortifications of the
mountains. One after another the small towns
and hamlets fell before the Mamluks. Once he
had neutralized the army of the Christians,
it became easy for him then to conquer the
C r u s a d e r f o r t r e s s o f Tr i p o l i . G r e a t v a l o u r
w a s n o m a t c h f o r n u m e r i c a l s u p e r i o r i t y.
Jbeil, at the heart of Lebanon, fell in 1286.
Tw o y e a r s l a t e r i t w a s t h e t u r n o f A n t i o c h .
Wi t h t h e f a l l o f A c r e i n 1 2 9 1 , t h e l a s t
remaining fortress of the Crusaders, the
domination of the Crusaders came to an end in
the East. All those who couldn’t or wouldn’t
return to Europe fled to the mountains and the
Lebanese made them welcome. They integrated into the local communities and made their
home in Lebanon. As a result, many families,
especially in the north of Lebanon, both
Christian and Muslim are of European
descent.
The Mamluks under Baibars (yellow) fought off the Franks and the
Mongols during the Ninth Crusade.
Painting of a Mamluk
S i e g e o f Tr i p o l i b y t h e M a m l u k s i n 1 2 8 9 ( 1 3 t h
c e n t u r y p a i n t i n g , r e p r o d u c e d i n Ty e r m a n " G o d ' s Wa r " )
Church of Santo Spirito in Sassia, Rome
Jacopo Zucchi
Pe n t e c o s t
16th Centur y
Fresco
Santo Spir ito in Sassia, Rome, has magnificent
f r e s c o e s o f Pe n t e c o s t i n t h e c h a n c e l , t h e v a u l t
of a chapel, and an altarpiece
Alvaro de Alvar iis Fresco: Zucchi 1583
O Im m a c u l a t e H e a r t o f M a r y ,
f u l l o f g o o d n e s s,
s h o w y o u r l o v e t o w a r d s u s.
Let the flame of your heart,
O M a r y , d e s c e n d o n a l l pe o p l e .
We love you immensely.
Im p r e s s t r u e l o v e i n o u r h e a r t s
so that we have a continuous desire for you.
O Mary, gentle and humble of heart, remember us when we are in sin.
You know that all men sin.
G i v e u s, b y m e a n s o f y o u r I m m a c u l a t e H e a r t , s p i r i t u a l h e a l t h .
Let us always see the goodness of your motherly heart
and may we be converted by means of the flame of your heart.
Amen.
G l o r i o u s Sa i n t J o se ph , pa t t e r n o f a l l w h o a r e d e v o t e d t o t o i l , o b t a i n f o r
m e t h e g r a c e t o t o i l i n t h e s p i r i t o f pe n a n c e , i n o r d e r t h e r e b y t o a t o n e f o r
my many sins; to toil conscientiously, putting devotion to duty
before my own inclinations; to labour with thankfulness and joy,
d e e m i n g i t a n h o n o u r t o e m p l o y a n d t o d e v e l o p, b y m y l a b o u r , t h e g i f t s
t h a t I h a v e r e c e i v e d f r o m A l m i g h t y G o d ; t o w o r k w i t h o r d e r , pe a c e ,
moderation, and patience, without ever shrinking from weariness and
difficulties; to work above all with a pure intention and with
detachment from self, having always before my eyes the hour of death
a n d t h e a c c o u n t i n g w h i c h I m u s t t h e n r e n d e r o f t i m e i l l - s pe n t , o f t a l e n t s
u n e m p l o y e d , o f g o o d u n d o n e , a n d o f m y e m p t y p r i d e i n s u c c e s s, w h i c h i s
s o f a t a l t o t h e w o r k o f G o d . A l l f o r J e s u s, a l l t h r o u g h M a r y , a l l i n
i m i t a t i o n o f t h e e , O Pa t r i a r c h J o s e p h !
Th i s s h a l l b e m y m o t t o i n l i f e a n d i n d e a t h .
Amen.
MISS LEBANON - USA 2013
MISS LEBANON - USA 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
07-Jul-13
Naledi Nqobile Ndletyana
Mcebisi & Dorothy Ndletyana
Our Lady
† Susan Jabour
24 Sep 46 - 16 Jul 13
of
Lebanon
† Dan Ladner
Baptisms & Weddings
Congratulations and blessings to the following members who were baptised or married:
Our Lady of Lebanon - Mulbar ton
Baptisms
Baptisms
parents name
date
Damon & Nanette Jacobs nee: Ellis
07 July 2013 Dominic Ineukwuchi Nathaniel
Enyinnaya & Udoka Nathaniel
15 June 2013 Deborah Catherine Kandralidis David & Dorthea Morris
07 July 2013 Joshua Chiemela Nathaniel
Enyinnaya & Udoka Nathaniel
16 june 2013 Matthew Mark Alves Barata
Mark & Sonia Barata nee: Alves
07 July 2013 Innocent Ngazi Nathaniel
Enyinnaya & Udoka Nathaniel
26 June 2013 Carleen Alexandre
Reginald & Dawn Hawthorn nee: Motley
13 July 2013 Sithenjwa Thanduxolo Ngubane Trevor & Makole Ngubane
26 June 2013 Adelino Gaberial Alexandre
Adelino Alexandre & Bonita Adams
13 July 2013 Tyler Zackey
Wayne Zackey & Michelle Coffen
26 June 2013 Neo Masemola
Michael Maesela & Aletta Masemola
14 July 2013
Tyrone Ferreira & Ashley Geldenhuys
03 July 2013 Zelda Adriana Marenco
Jan & Antoinette Pretorius nee: v/d Merwe
14 July 2013 Geneviere E’ Silva
06 July 2013 Shaymaa Lateefa Duaa Safir
Mustapha & Geraldine Safir nee: Reade
20 July 2013 Keira Joelle Elizabeth Govender Prish & Melissa Govender
07 July 2013 Karabo Malemela
James & Tsogo Malemela nee: Modimakoane 20 July 2013 Kyle Matthew Govender
Prish & Melissa Govender
07 July 2013 Masego Malemela
James & Tsogo Malemela nee: Modimakoane 20 July 2013 Prish Govender
Sonny & Devi Govender
07 July 2013 Trinity taylor Marque Evans
James & Claudia Evans nee: Marques
date
baby name
15 June 2013 Mason Jacobs
baby name
Madison Leila Ferreira
Weddings
groom and bride name (bride maiden surname)
Carlos Fernandes & Chantelle Jardim
Our Lady
- WEDDING DATE
27 July 2013
of
The Cedars
† Victor Ernest Kourie: 13 M ay 1958 - 02 July 2013
† JoseFina ferreira: 12 July 1959 - 03 July 2013
† Nasiff Siman: 07 Sept 1948 - 03 July 2013
† Fred Peter Joseph: 10 Aug 1950 - 05 July 2013
† A driana Nunes De Cardoso Lopes: 14 A pril 2013 - 08 July 2013
† Eugenia Rodriques Canada: 13 Nov 1933 - 16 July 2013
† Ethel M aud Hudson: 21 Aug 1931 - 18 July 2013
parents name
Ricardo & Raquel E’ Silva