Fruitful immigration

By Fr Jean Maroun Helou co-founder of the Syriac Maronite Union-Tur Levnon

Sociologists and scientists address the pros and cons of immigration, but I don’t want to discuss them in this article. My goal is to describe some of its effects on the Syriac Maronite Church.

During the Maronite synod held between 2003 and 2005, all participants were surprised how the Maronite Church flourishes abroad and affects the whole church. Three points are especially important in this respect: the expansion transforms the Maronite Church into a universal Church; it helps create a new understanding of the Maronite identity; and it affects the relationship with Lebanon.

The Maronite Church has become universal. Throughout its history, the Maronite Church has been a patriarchal Antiochian Church. Consequently, its geography was limited to some countries including Lebanon, Syria, Palestine, Jordan, Egypt, Cyprus, and Turkey. Until 1860 all the Maronite people lived in this area.

Modern immigration began and developed from 1860 until today, because the Maronites had been forced to leave their country, in particular Lebanon. Millions of Maronite people have been settled abroad. Many of them established parishes to preserve their faith, traditions, and customs. The “mother church” has discovered that the “vineyard” historically planted in Antioch and Lebanon, is now flourishing worldwide. In many countries, it continues to grow and attract new people. Today, the Maronite eparchies have expanded: nine in Lebanon, three in Syria, one in Egypt, and one in the Holy Land. On the other hand, there are nine eparchies in the diaspora: six in the American continents, one in Australia, one in Europe, in addition to a Patriarchal procurator in Gulf countries and many parishes without eparchy in several countries. In reality, the Maronite church had been transformed from a local Church into a universal one and active worldwide.

This expansion has become a  new component of the Maronite identity, as defined by the Church synod. After discussion, the synod proclaims and adopts five elements that constitute the identity. First of all, Maronite is a religious rather than a political identity, consisting of “being, an Antiochian Syriac Church, with a special liturgical heritage; secondly, it is a Chalcedonian Church; thirdly, a Patriarchal Church with an ascetic and a monastic aspect; fourthly, a Church in full union with the Apostolic Roman Church, and; fifthly, a Church incarnated in its Lebanese and Eastern environment, and the Countries of Expansion” (text 1,nb5).

These elements are commonly found in other churches. The principal reason for this definition was the synod’s willingness to identify convenient elements in the diaspora. All participants agreed that people in the expansion are still committed to these five elements and sometimes preserve them even better than at home in Lebanon.

The third question dealt with the status of Lebanon for the Maronite expansion. A profound debate happened about this crucial point because, historically, the Maronite Church has evolved in Lebanon. “Maronite” and “Lebanese” became synonymous, with Lebanon called the “new Antioch” or its heir.

In the expansion, this relationship changed because many people abroad don’t have Lebanese citizenship, yet they belong to Maronite churches. However, it is impossible to separate the Maronite identity from Lebanon, where it was developed. Furthermore, most immigrants have Lebanese roots. Consequently, it is harmful to cut off their identity from their roots. Patriarch Sfeir has adopted a solution with new concepts: Lebanon should be a “spiritual country” for all the Maronites around the world. This means that Lebanon becomes a land of pilgrimage for all Maronites abroad. Regardless of whether they have Lebanese nationality or have left Lebanon, they should remain attached to Lebanon as Roman Catholics are attached to Rome. Indeed, this call is a truth that many people abroad are much attached to Lebanon and proud of their legacy.

In summary, immigration resulted from poverty and persecution. However, the faith of our ancestors and the direction of the Holy Spirit, transformed these circumstances into an expansion of the Maronite Church and the Maronite people. Today, some evil agents try to benefit from the emigration of new generations, so they can destroy Lebanon, change its identity and its mission. But history and facts mean that this country cannot die, and if it loses its power at home, it thrives around the world.

Father Jean Maroun Helou (PhD) is the author of the thesis entitled: “The Maronite Church facing the challenges of expatriation”

The views expressed in this op-ed are solely those of the author and do not necessarily represent those of SyriacPress.