Lebanon has an ancient and vibrant Christian presence, of which the Maronite tradition is one of the pillars. In this article, Giovanni Choufani, a brother involved in the Chemin Neuf community, shows us how this Church was shaped by the heritage of the early centuries, a simple spiritual life and deep roots in the country. A clear and accessible immersion into a history that continues to shape Lebanon today.
One cannot talk about Lebanon without mentioning the Christian presence, and in particular the Maronite Church. The country was one of the first lands touched by the Gospel, thanks to its proximity to the Holy Land. Jesus himself travelled through the cities of the south, notably Sidon and Tyre. In the first decades after the Resurrection, Christian communities formed around the Phoenician ports, influenced by the regular visits of the apostles Peter and Paul. Saint Paul stayed several times on this coast, which became one of the cradles of Eastern Christianity.
Over time, these communities organised themselves into a mosaic of churches that still exist today: Maronite, Greek Melkite Catholic, Greek Orthodox, Syriac, Armenian, Chaldean, Latin, and various Protestant churches. Among them, the Maronite Church is the largest in terms of population, representing about 53% of Christians, followed by the Greek Orthodox (25%) and the Melkite Catholic (7%). Overall, Christians now make up nearly 34% of the Lebanese population, whereas they once formed a much larger majority. To understand this evolution, we must look back at the history of Mount Lebanon and the particular trajectory of the Maronites.
The Maronite community was founded in the 4th century around Saint Maroun, a Syrian hermit whose ascetic life attracted disciples to the banks of the Orontes River. The monastery of Bet Maroun became the centre of a Church attached to the Council of Chalcedon, which led to tensions with the Monophysite authorities. The Maronites suffered persecution, particularly during the massacres of 517 and after the election of Saint John Maroun as the first autonomous patriarch at the end of the 7th century. The insecurity caused by the Persian and then Arab-Muslim invasions forced the community to leave the Syrian plains and take refuge in the steep valleys of Mount Lebanon, where it took root for good.
In the Middle Ages, the Maronites became regional players. Their constant loyalty to Rome fostered a natural alliance with the Crusaders. Under Patriarch Jeremiah of Amchit, they collaborated with the Latin states, strengthened their ties with the West, and welcomed European religious orders into their monasteries. After the fall of the Crusader kingdoms, they experienced Mamluk repression, then, from 1516 onwards, relative autonomy under the Ottomans. Thanks to the muqaddams and the great local families, Mount Lebanon remained semi-independent for more than three centuries.
After the bloody events of 1860, Mount Lebanon became the Mutasarrifat, an autonomous entity within the Ottoman Empire. This territory of approximately 3,200 km² was populated by nearly 80% Christians, mainly Maronites, but remained economically fragile and without direct access to the sea. At the end of the First World War, Maronite Patriarch Elias Boutros el-Houwayek defended a project for an enlarged Lebanon, integrating mountains, plains, ports and agricultural areas, at the Paris Conference. His arguments convinced the mandatory powers: on 1 September 1920, General Gouraud proclaimed the birth of Greater Lebanon. Houwayek emphasised the coexistence of different religious and social communities and laid the foundations for a pluralistic Lebanon, a bridge between East and West. With Greater Lebanon, Christians, who had been in the majority at nearly 80% during the Mutasarrifat, became 51.3% according to the 1932 census. It was in this context that the phrase, later taken up by John Paul II, describing Lebanon as ‘more than a country: a message’ was coined.
Maronite spirituality draws its strength from evangelical simplicity and the heritage of the first monks of Antioch. It invites us to an incarnate faith, a prayer that is lived rather than formulated, nourished by silence, songs and meditation on the Word. The liturgy, in a contemplative atmosphere, preserves the echoes of Jesus’ Aramaic. Today, it retains a taste for silence, interior prayer and community life centred on the Eucharist. Heir to the Antiochian rite, it is distinguished by its biblical poetry, symbolic language and use of Syriac, giving the celebrations a unique contemplative depth.
This Eastern tradition is reflected in concrete gestures. For example, during Mass, the rite of peace does not consist of shaking hands: the priest places his hands on those of the deacon, a symbol of the peace that comes from Christ alone, and this gesture is then passed on from person to person throughout the congregation. Similarly, incense plays a central role: it fills the church as a reminder that prayer rises up to God with the whole community.
Maronite spirituality also maintains a special closeness to monastic life. Even in parishes, the liturgy retains an almost ‘monastic’ rhythm: many of the faithful rise for dawn Masses, and saints’ days such as Saint Charbel’s are celebrated in a spirit of pilgrimage and inner silence. The Church also allows, according to Eastern tradition, the ordination of married men to the parish priesthood—a sign that ministry can be rooted in family life without detracting from the priestly vocation.
In complete communion with Rome, the Maronite tradition shares the same faith and sacraments as the Latin Church, but expresses them with a different sensibility: a more symbolic relationship to mystery, an attachment to the memory of martyrs, and a great devotion to Mary under the title of ‘Our Lady of Lebanon’. This union of simplicity, asceticism and community warmth makes Maronite spirituality a natural bridge between East and West, a prayer rooted in the mountains but open to the universal Church.
Finally, the Maronite faith remains deeply linked to a set of popular traditions that give it a unique character. Among these, the feast of Saint Barbara, celebrated on 4 December, occupies a special place. It is often compared to a Christian Halloween: according to tradition, Saint Barbara disguised herself to escape persecution by her pagan father. On this day, typical Lebanese desserts such as awwamaat, atayeff and maacroun are also prepared, which are an integral part of the celebration. Another notable example is the feast of the Epiphany. Maronites symbolically believe that Jesus visits every home on that night, which is why families leave their windows lit, as a sign of welcome and blessing. Many other Christian holidays are also surrounded by strong customs—the Feast of the Cross, Ascension Day, and the great Marian solemnities—all traditions that punctuate the year and express the Maronite faith in its most vibrant and communal dimension.