Patriarch Estephan II Boutros El Douaihy (Arabic Was Born in Ehden, Lebanon on August 2, 1630

Total Page：16

File Type：pdf, Size：1020Kb

(اسطفانوس الثاني بطرس الدويهي :Patriarch Estephan II Boutros El Douaihy (Arabic was born in Ehden, Lebanon on August 2, 1630. He was the Patriarch of the Maronite Church from 1670 to 1704. He is considered one of the major Lebanese Historians of the 17th century and was known as “The Father of Maronite History”, “Pillar of the Maronite Church”, “The Second Chrysostom”, “Splendor of the Maronite Nation”, “The Glory of Lebanon and the Maronites”. He was declared Servant of God by the Congregation for the Causes of Saints under Protocol number 2145. On July 3, 2008, Pope Benedict XVI authorized the Congregation for the Causes of Saints to draw up a decree on the heroic virtues of Patriarch El Douaihy who will be referred to as Venerable from the moment of publication of the decree. This is an important step in the ongoing Beatification process. Douaihy strongly believed in the social importance of education and science (being an amateur scientist himself). Given the importance of learning, and his experience in how far European education exceeded Oriental, he pursued a successful policy of sending as many Maronites to Rome as possible, to become capable of returning to the villages in which the Maronite peasantry lived, and raising the level of general education. Douaihy established a college in Aleppo, which became the base for the development of renewed monastic orders. As with his educational policy, his monastic renewal was a success, and still bears fruit today. Of the many works of Patriarch El Douaihy, the vast bulk are still available only in Arabic. A selection has been translated into French by Youakim Moubarac in Pentalogie antiochenne/domaine Maronite. That selection focusses upon his discussion of the rites and ceremonies of the Maronite Church. However, his major work is a general history book, Tarikh Al Azminah, available in several versions. The official website of Patriarch Douaihy was launched in September 2010, in which his Biography, Beatification, Videos, Audio, Photos, Prayers, Testimonials, Books from him and about him can be found at www.douaihysaint.com .

Copy Link

Recommended publications

The Koran and Freedom of Thought Dominique Avon, Abdellatif Idrissi
The Koran and Freedom of Thought Dominique Avon, Abdellatif Idrissi To cite this version: Dominique Avon, Abdellatif Idrissi. The Koran and Freedom of Thought. Books and Ideas (www.booksandideas.net), 2008. halshs-01631224 HAL Id: halshs-01631224 https://halshs.archives-ouvertes.fr/halshs-01631224 Submitted on 8 Nov 2017 HAL is a multi-disciplinary open access L’archive ouverte pluridisciplinaire HAL, est archive for the deposit and dissemination of sci- destinée au dépôt et à la diffusion de documents entific research documents, whether they are pub- scientifiques de niveau recherche, publiés ou non, lished or not. The documents may come from émanant des établissements d’enseignement et de teaching and research institutions in France or recherche français ou étrangers, des laboratoires abroad, or from public or private research centers. publics ou privés. The Koran and Freedom of Thought Dominique AVON and Abdellatif IDRISSI There was an age when people had the right to criticise the entourage of the prophet, when religious controversy was carried out with a great freedom of tone, and when Islamic scholars glorified atheism. Today, all the many debates relating to Islam present one single dilemma: the abandonment of faith or fundamentalism. In this article, a linguist and a historian relate how the two “givens” of Islam – the integrity of Mohammed’s entourage and the inimitability of the Koran – gradually became established over time. To them, Islam should be reconciled with the science of texts and freedom of thought. As an article title, “Plurality in Islam” could well surprise the reader. Published during the summer of 2006 and written by Jamâl al-Bannâ1, the article gave rise to no controversy at all, illustrating the difficulties of questioning the most common of commonplaces.
[Show full text]
For Immediate Release Contact Allegra Favila [email protected] 212/998-6789
For Immediate Release Contact Allegra Favila [email protected] 212/998-6789 EXHIBITION RETHINKS MID-CENTURY ABSTRACT ART IN MIDDLE EAST AND BEYOND Taking Shape: Abstraction from the Arab World, 1950s–1980s On view at New York University’s Grey Art Gallery January 14–April 4, 2020 Taking Shape: Abstraction from the Arab World, 1950s–1980s explores the development of abstraction in the Arab world via paintings, sculpture, and works on paper dating from the 1950s through the 1980s. By looking critically at the history and historiography of mid-20th century abstraction, the exhibition considers art from North Africa and West Asia as integral to the discourse on global modernism. At its heart, the project raises a fundamental art historical question: How do we study abstraction across different contexts and what models of analysis do we use? Examining how and why artists investigated the expressive capacities of line, color, and texture, Taking Shape highlights a number of abstract movements that developed in the Middle East, Mohamed Melehi (Morocco) North Africa, and West Asia, as well as the Arab diaspora. Across Composition, 1970. Acrylic these regions, individual artists and artist collectives grappled with on wood, 47 1/4 x 39 3/8 in. issues of authenticity, national and regional identity, and the Collection of the Barjeel Art decolonization of culture. Drawn from the collection of the Barjeel Foundation, Sharjah, UAE Art Foundation based in Sharjah, United Arab Emirates, the exhibition features nearly 90 works by a diverse group of artists such as Etel Adnan, Shakir Hassan Al Said, Kamal Boullata, Huguette Caland, Ahmed Cherkaoui, Saloua Raouda Choucair, Rachid Koraïchi, Mohamed Melehi, and Hassan Sharif, among others.
[Show full text]
July-August 2013
The Maronite Voice A Publication of the Maronite Eparchies in the USA Volume IX Issue No. VII July - August 2013 Our Patriarch Has Consecrated Lebanon to Our Lady, as Mary Is Our Only Hope for the Future Dear Friends, uly is a special month for us because the family of Beit Maroun gathers at the National Convention. It's a great opportunity to renew Jold acquaintances, to share remembrances of the past and to truly speak of the hopes and visions for the future. Since the first Convention in 1964, I have attended every Convention except one, and that was due to illness. Each one has been special and each one unique, reflecting the gifts of the local community. I am sure this Convention will also be a time of happiness and joy. The month of July is also very special for all Americans. We celebrate on the Fourth with fireworks, parties and parades. We celebrate our freedom and our independence. Despite the problems we may have in this country, it is still the greatest place to live, and we should all thank God for our being Americans. I once asked our former Patriarch, " What is a way of being a good Maronite?" He replied: "By being a good American." Our Lebanese culture and heritage are second to none, but it seems that political leaders do not work together to preserve that beautiful country. Pope John Paul II said, "Lebanon is more than a country, it is a message to the world." What happened? Our Patriarch has just consecrated Lebanon again to Our Lady, as Mary is our only hope for the future.
[Show full text]
Les Mariages Islamo-Chrétiens Au Liban
LES MARIAGES ISLAMO-CHRÉTIENS AU LIBAN : UNE ÉTUDE EMPIRIQUE ET THÉORIQUE TANNOUS Marie-Rose Thèse soumise à la Faculté de théologie de l’Université Saint-Paul dans le cadre des exigences du programme de Doctorat en théologie Ottawa, Canada Le 31 juillet 2014 © TANNOUS Marie-Rose, Ottawa, Canada, 2014 1 INTRODUCTION GÉNÉRALE ............................................................................................ 9 La passion comme source d’inspiration ................................................................................. 9 Énoncé du problème ............................................................................................................. 10 État de la question ................................................................................................................ 12 Hypothèse de recherche ........................................................................................................ 14 Méthodologie ........................................................................................................................ 14 A. La description des cas .................................................................................................15 B. Les étapes suivies dans notre analyse de cas ..............................................................19 PARTIE I .............................................................................................................................. 26 Chapitre I .............................................................................................................................
[Show full text]
Pour La Paix Civile Au Liban Une Vie Pour Le Liban Youakim Moubarac, Un Homme D'exception1 Georges Corm2 Un Savant Engagé
Pour la paix civile au Liban Une vie pour le Liban Youakim Moubarac, un homme d’exception1 Georges Corm2 Un savant engagé dans l’histoire Les hommes de ma génération qui ont eu la chance de se trouver aux côtés de Youakim Moubarac dans sa quête incessante de paix, de dialogue et de concorde entre les Libanais ont joui d’un privilège exceptionnel, à la mesure de la personnalité hors du commun qui était la sienne. Au demeurant, la vigueur intellectuelle de cet ecclésiastique, homme de très haute culture, mais pourtant si modeste et si proche de tous ses amis laïcs, l’avait amené à développer une vision du monde aux horizons élargis. Le Liban, à l’origine de ses racines profondes, était pour lui un lieu privilégié d’où il fallait organiser le dialogue, la paix, le bon sens entre un monde arabe, majoritairement musulman, et l’Europe à l’avant-garde de la modernité politique. Dans cette Europe, la France et la culture française étaient pour lui un espace, bien plus, une demeure physique et intellectuelle, qu’il affectionna toute sa vie. Saint-Sulpice, Saint-Roch, l’Abbaye de Jouarre, l’Université catholique de Louvain en Belgique, mais aussi la Sorbonne, furent ses lieux d’élection en terre européenne. Il y devint cette personnalité riche et complexe, tout à la fois un prodigieux savant maronite, continuateur d’une tradition inaugurée par l’ouverture du collège maronite de Rome en 1584 et qui donna au Liban et à l’Europe des hommes éminents, ouverts sur l’Église universelle et tous ses courants; un francophile inlassable, même lorsque les
[Show full text]
No 'Civil War' This Time Georges Corm Israel As a "Jewish State,"
Lebanon: No 'Civil War' This Time Georges Corm Israel as a "Jewish state," to quote the title of the book by Theodor Herzl who founded the Zionist Movement in 1897, was in trouble from the start. It came up against a tradition of religious pluralism in the Middle East that had held for more than 1,000 years, embracing Christian members of the Eastern Church and Muslims (Sunni, Druze, Shia and Alawite). In Palestine, Syria, Lebanon, Iraq and Egypt, all the religious communities, including the Jewish communities, lived in close juxtaposition (1). Any proposal to establish a state exclusively for Jews in this pluralist environment was bound to encounter strong resistance. The Christians in Palestine, Lebanon and Syria were first to sound the alarm on the Arab side. Early in the 20th century they realised the threat that such a state would represent: in it, a community swollen by an influx of people from outside the region (Ashkenazi Jews fleeing persecution in Russia and eastern Europe) would hold a monopoly on power. Eastern Christians saw that the Zionist project, supported by the European colonial powers, would inevitably be perceived as a crusade and as such would damage centuries of good relations between Christians and Muslims in the Middle East. If the project were successful, some members of the local Christian communities might seek to establish a Christian state, on the principle that they had just as much right to do so as Jews from outside the region. The Jewish settlers were inclined to regard the Christian minorities in the Middle East as potential allies, even before the state of Israel was established.
[Show full text]
Revista De Análisis Y Pensamiento Sobre El Mundo Árabe E Islámico Contemporáneo
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by Ministerio de Asuntos Exteriores y de Cooperación Número 12. Nueva época 2.º semestre de 2015 Número 12. Nueva época 2.º semestre de 2015 RevistaAWRAQ de análisis y pensamiento sobre el mundo árabe e islámico contemporáneo AWRAQRevista de análisis y pensamiento sobre el mundo árabe e Número 12. Nueva época islámico contemporáneo semestre de 2015 º 2. Revista de análisis y pensamiento e islámico contemporáneo el mundo árabe sobre Los sumarios y artículos (en castellano y en las lenguas originales) están disponibles en: www.awraq.es ISSN 0214-834X PVP: 15 € AWRAQRevista de análisis y pensamiento sobre el mundo árabe e islámico contemporáneo AWRAQRevista de análisis y pensamiento sobre el mundo árabe e islámico contemporáneo Boletín de suscripción DIRECCIÓN Eduardo López Busquets, director general de Casa Árabe CONSEJO DE REDACCIÓN Enviar a: Karim Hauser Awraq. Casa Árabe. c/ Samuel de los Santos Gener nº 9. 14003 Córdoba. Correo elec- Elena González trónico: [email protected] Nuria Medina Olivia Orozco Javier Rosón DIRECCIÓN DE ENVÍO DE LA REVISTA Nombre y apellidos: SECRETARÍA DE AWRAQ Institución o empresa (si procede): [email protected] CIF/NIF: Dirección completa: WEB Y SUSCRIPCIÓN Teléfono: Correo electrónico: www.awraq.es Modalidad de suscripción España Extranjero EDITORES Casa Árabe. c/ Alcalá, 62. 28009 Madrid (España) www.casaarabe.es 1 año (2 números) 30 € 40 € Nota: los autores son los únicos responsables de las opiniones expresadas en sus respectivos 2 años (4 números) 60 € 80 € artículos. 3 años (6 números) 90 € 120 € Número suelto (indicar n.º: ) 15 € 20 € La parte central de este número de Awraq es una selección de las ponencias presentadas en las jornadas Oriente y el mundo árabe.
[Show full text]
Walter Marzilli
THE BIBLE IN THE MARONITE CHURCH by Fr. Ayoub CHAHWAN, lmo Prof. of Holy Scriptures University of the Holy Spirit- Kaslik 1- THE TRANSLATED VERSIONS USED BY MARONITES The Maronites have used, at least until the era we know about, the Syriac and Arabic versions of the Bible. It is agreed that, during the very first centuries of Christianity, its adepts in the Middle East were bilinguals; Greek and Syriac were the languages used. In ancient times, the Greek language was certainly known by the monks of the monastery of Saint Maron, and we presume that they also used the Greek version of the Bible, but we do not have documents proving it; the only manuscript that reached us from the monastery’s library is a Syriac one, enclosing the work of John of Apamea1. The most widespread version used by Maronites is the Syriac one, known under the name of Peshitta, which we also found in their liturgical texts. Numerous Maronite manuscripts are considered 1- Manuscript of the British Museum Add. 17169, copied in the year 580; see, Jean GRIBOMONT, « Documents sur les origines de l’Église Maronite », Parole de l‟Orient 5 (1974) 95-132; here 103-106. Mélanges offerts à Antranik GRANIAN 122 witnesses of the Peshitta, among them the manuscript of a Psalter copied in 1318 in the monastery of Qozhaya2. The Maronite Patriarchs from 1154 until 1522 used The Rabbula‟s Evangeliarion created in 586, which was based on the Peshitta3. Since Syriac was the liturgical language used by Maronites, the version of the Holy Scriptures adopted was the Syriac one.
[Show full text]
Chrétiens Au Proche-Orient
Archives de sciences sociales des religions 171 | 2015 Chrétiens au Proche-Orient Édition électronique URL : http://journals.openedition.org/assr/27005 DOI : 10.4000/assr.27005 ISSN : 1777-5825 Éditeur Éditions de l’EHESS Édition imprimée Date de publication : 1 septembre 2015 ISBN : 9-782713224706 ISSN : 0335-5985 Référence électronique Archives de sciences sociales des religions, 171 | 2015, « Chrétiens au Proche-Orient » [En ligne], mis en ligne le 01 septembre 2017, consulté le 29 septembre 2020. URL : http://journals.openedition.org/ assr/27005 ; DOI : https://doi.org/10.4000/assr.27005 Ce document a été généré automatiquement le 29 septembre 2020. © Archives de sciences sociales des religions 1 Les « chrétiens d’Orient » sont aujourd’hui au premier plan, dramatique, de l’actualité internationale. Leur histoire donne aussi lieu, depuis quelques années, à des recherches nouvelles, attentives à l’inscription de ces « communautés chrétiennes » dans leurs contextes. La sortie de l’ère postcoloniale et les crises des États-nations au Proche- Orient ont conféré une légitimité inédite à une approche des sociétés sous l’angle de leurs minorités, partant d’une nouvelle compréhension des notions de « frontières », confessionnelles ou ethniques, et des interactions entre « majorité » et « minorités ». Les contributions du présent dossier portent sur l’Égypte, la Syrie, la Jordanie et la Turquie. Ces études envisagent les chrétiens non pas comme des minoritaires victimes des aléas politiques, mais comme des acteurs participant à la vie politique, intellectuelle et culturelle de leurs sociétés. Elles éclairent les fonctionnements internes des communautés chrétiennes et de leurs institutions qui, loin de s’être fossilisées dans des traditions immuables, aménagent constamment leur rapport à l’histoire et aux langues constitutives de leur identité.
[Show full text]
September 2013
The Maronite Voice A Publication of the Maronite Eparchies in the USA Volume IX Issue No. VIII September 2013 Father Abdullah Elias Zaidan, M.L.M. was appointed Bishop of the Eparchy of Our Lady of Lebanon on July 10, 2013 Schedule of Bishop Robert Shaheen The Maronite Voice September 14 - 15, 2013 4611 Sadler Road Glen Allen, VA 23060 Saint Raymond Parish Festival, St. Louis, Mo. Phone: 804/270-7234 September 23 - October 1, 2013 Fax: 804/273-9914 Lebanon E-Mail: [email protected] http://www.stmaron.org September 28, 2013 http://www.usamaronite.org Ordination of Bishop A. Elias Zaidan, Harrissa, Lebanon. October 6, 2013 The Maronite Voice, (ISSN 1080- 9880) the official newsletter of the Annual Liturgy and Banquet, Daughters of Saint Paul, St. Louis, Mo. Maronite Eparchies in the U.S.A. October 23, 2013 (Eparchy of Our Lady of Lebanon of Installation of Bishop A. Elias Zaidan, St. Raymond Cathedral, St. Louis, Mo. Los Angeles and Eparchy of Saint Maron of Brooklyn), is published October 25, 2013 monthly. Appreciation Party for Bishop Robert J. Shaheen, St. Louis, Mo. October 27, 2013 Send all changes of address, news, p i c t u r e s a n d p e r s o n a l First Mass of Bishop Zaidan, St. Raymond Cathedral, St. Louis, Mo. correspondence to The Maronite Voice at the above captioned address. Subscription rates are $25.00 per year. Advertising rates are available upon request. Aliquippa, Pennsylvania Publishers Pastoral Visit • Most Reverend Bishop Robert Joseph Shaheen • Most Reverend Bishop Gregory John Mansour Editor Msgr.
[Show full text]
269 Louis Massignon, the Melkite Church and Islam
ARAM, 20 (2008) 269-297. doi: 10.2143/ARAM.20.0.2033133A. O'MAHONY 269 LOUIS MASSIGNON, THE MELKITE CHURCH AND ISLAM ANTHONY O’MAHONY (Heythrop College, University of London) LOUIS MASSIGNON: ASPECTS OF HIS LIFE AND THOUGHT Louis Massignon (1883-1962) saw the relationship between Christianity and Islam through the lens of the tragic figure of the mystic al-Hallâj (857- 922).1 Al-Hallâj, who was ‘martyred’ in Baghdad for heresy, represented for Massignon a direct parallel to the suffering of Jesus on the cross.2 As Christi- anity had suffering and compassion as its foundation, so too, according to Massignon, did Islam. Indeed, he regarded suffering as fundamental to Semitic and Jewish tradition: “This brings us to a fundamental problem of Semitic, and particularly Jewish psychology, in its most ‘Kirkegaardian’ aspect: there is a hidden but divine good in suffering, and this is the mystery of anguish, the foundation of human nature”3 Massignon’s mystical Catholicism belonged to the core and essence of his being, and it informed his entire understanding of Islam. It was ‘commitment’ to the other outside his own Christian faith which made Massignon such a powerful witness. The Dominican scholar Jean-Pierre de Menasce OP states, “If the attitude of Christians towards Muslims and Is- lam (and consequentially towards all the great religions) has changed in the last forty-years, through objective understanding, through gripping the highest and most central values, through a complete respect for people and institu- tions, and all this as a result of Christian intensity and not despite it, this is a great extent owed to Louis Massignon”.4 Indeed, the explicit recasting of 1 Herbert Mason, ‘Louis Massignon et al-Hallâj’, Presence de Louis Massignon.
[Show full text]
The Levant, Mount Lebanon, the Maronite Church
1 The Levant, Mount Lebanon, the Maronite church The Levant is the term used in the past to designate the group of cities known for their commercial expertise and through which the Europeans paved their way to the east; From Istambul to Iskandariah, all the way through Izmir and Adana (Turkey) and Beirut (Lebanon). These cities were like a melting pot for various cultures where languages, traditions and religions fused together. The Middle East region has been known by different names along history; among which the term Levant, a term coined by the merchants of Pisa (Italy) immediately after the arrival of the Crusaders (in the end of the 11th century) and the term “Land of Syria” which was coined by the inhabitants of the Arabian Peninsula. As for the French, they coined the term Proche Orient meaning Near East; the term Le Levant meaning the Orient or the direction of the sunrise. The Levant has a longitude of about 600 Km going from Iskenderun in Turkey, all along the Mediterranean coast to Gaza in the south; and latitude of about 100 Km going from the geographical depth starting from the sea to the desert borders. Mount Lebanon Among the rise of great nation and empires in history, there lies a beautiful, small and majestic mountain on the coast of the Levant. This mountain known as Mount Lebanon extends along a distance of about 100Km and its highest peak reaches an altitude exceeding 3000m. The Lebanon Mountains belong to a mountain range extending from the south of Mount Taurus in Turkey all the way through the Alawiyin Mountains in Syria, reaching Jabal Amel in the south of Lebanon.
[Show full text]