كنيسة أم الله السيّدة مريم - يانوحبعد محاولته العودة إلى أنطاكيا ورجوعه الى جبل لبنان سنة ٧٥٠، سكن البطريرك الرابع يوحنّا مارون الثاني و من بعده خلفائه البطاركة دير مار جرجس الأزرق يانوح لخمسمئة سنة إلى سنة ١٢٧٧. يُعزى ذلك بحسب المؤرخين لثلاثة أسباب : كون يانوح منطقة جبليّة عاصية، قربها من معبر المنيطرة القريب الى البقاع، وتقوى أهل يانوح بحسب البطريرك الدويهيّ. في القرن الثامن بُنيت كنيسة أم الله في الصرح البطريركيّ لجهة الشمال، وجدّدت في أيّام الصليبيّين. سنة ١٢١٥ صدر أمر البابا اينوشنسيوس الثالث الى الأساقفة الموارنة بالخضوع للبطريرك في كرسيّ يانوح. ضمّت هذه الكنيسة مخطوط إنجيل رابولا. بعد القرون الوسطى خرب الدّير والكرسيّ. رمّمت الكنيسة بسعي البطريرك بشارة بطرس الراعي وأعيد تكريسها سنة ٢٠١٧. تضمّ العرش البطريركيّ القديم، وعلى زواياها نقشت الصلبان المثنية الأطراف.The church of the Theotokos our Lady Mary - YanouhAfter his failed attempt to go back to Antioch the fourth Maronite patriarch John Maroun II move his seat to the monastery of St George the blue in Yanouh in 1750. The patriarchal seat remained there for 500 years until 1277. The main reasons that Yanouh was chosen was because of the mountainous nature of the region, the closeness to the pass of Mneitra and to the region of Bekaa, and the locals piety described by patriarch Douwaihy. In the VIIIth century the church of the Theotokos was built north of the patriarchal seat, and renewed during the crusades. In 1215 an edict by pope Innocent III ordered the maronite bishops to obey the patriarch in the sear of Our Lady of Yanouh. This church held the Codex Rabbula. After the middle ages the church fell into despair, it was renewed by order of Patriarch Bechara Boutros el Rai in 2017 and reconsecrated. The church holds the old patriarcal throne and has two egged crosses on the four sides of the structure.
Basilica of Our Lady of Mantara - بازيليك سيدة المنطرة, Maghdoucheh, Lebanon
مقام سيدة المنطرة العجائبي مغدوشة
Maghdoucheh
Saida
South
Our Lady of Mantara is a Melkite Greek Catholic Marian shrine in Maghdouché, Lebanon, discovered on 8 September 1721 by a young shepherd. The grotto, which according to a legend dates to ancient times, was subsequently cared after by Monsignor Eftemios Saïfi, Melkite Catholic bishop of the Melkite Greek Catholic Archeparchy of Sidon. The shrine consists of a tower crowned with the statue of the Virgin and Child, a cathedral, a cemetery and a sacred cave believed to be the one where the Virgin Mary rested while she waited for Jesus while he was in Tyre and Sidon. (Women were not allowed in some cities). Since its discovery, it has been steadily visited by families particularly each year on the occasion of the feast of the Nativity of Mary on 8 September.
Ancient era Many historians agree that the devotion to the Virgin Mary in Lebanon replaced the Phoenician worship of Astarte. Temples and shrines to Astarte were converted to Christian places of worship, honoring the Virgin. This is also true in Maghdouché where within the vicinity of Our Lady of Awaiting are the remains of a shrine to Astarte.
Middle Ages During the reign of Emperor Constantine, his mother, Saint Helena of Constantinople, requested in 324 the destruction of all pagan temples and idols dedicated to Astarte. The Astarte shrine in Maghdouché was probably destroyed at that time and converted to a place of devotion to the Holy Mother.
Since the early Christian era, the inhabitants of Maghdouché have venerated the cave where the Virgin Mary rested while she waited for her son, Jesus to finish preaching in Sidon. Saint Helena asked the Bishop of Tyre to consecrate a little chapel at the cave in Maghdouché. She sent the people of Maghdouché an icon of the mother and child and some altar furnishings. Historians believe that Saint Helena asked the people to name the chapel, and they named it "Our Lady of Awaiting" because it was there that the holy mother waited for her son.[4] Mantara is derivative of the Semitic root ntr, which means “to wait."
Saint Helena provided funds from the imperial treasury for the maintenance of the chapel. The funding continued for three centuries of Byzantine rule in Phoenicia until Khalid ibn al-Walid defeated Emperor Heraclius at the Battle of the Yarmuk.[4] While the caliph Omar, who became ruler of Jerusalem, was a pious and humble man, sparing Christendom's holiest shrines and being tolerant of his Christian subjects, the Arab rulers of the rest of Byzantium were less tolerant of the Christians, especially in the maritime cities of Tyre, Sidon, Beirut, Byblos, and Tripoli.[4] After the majority of the Sidonians converted to Islam to receive promised privileges and immunities, the people of Maghdouché withdrew to higher elevation up Mount Lebanon. The caliphate had recognised the Christians of Mount Lebanon as autonomous communities, paying a fixed tax. Before abandoning their village, they concealed the entrance to the cave of Our Lady of Awaiting with stones, earth and vines. The people left the village through obscure mountain paths to the strongholds of Christian Lebanon. The legend of Our Lady of Awaiting was passed down to the exiled generations of Maghdouché for one thousand years.
The people of Maghdouché did not return to their ancestral home despite the arrival of the Crusaders in Sidon. The Crusaders spent most of the 12th and 13th centuries in the shadow of Maghdouché without ever suspecting the sacred cave's existence even though they built a small fort, called La Franche Garde, within meters of the hidden entrance to the cave.
Modern era The people of Maghdouché only returned to their ancestral village during the reign of the Druze Prince Fakhreddin II (1572-1635). The prince, who was considered a tolerant and enlightened ruler of his day and age, believed in equality amongst the diverse religious followers of his Lebanon. To demonstrate this equality, he appointed a Maronite Catholic as Prime Minister, a Muslim as Minister of the Interior, a Druze as Army Commander and a Jew as Finance Minister. His reign was a rare example of non-sectarianism, and it soon became the most prosperous principality in the Ottoman Empire.
It was not easy to relocate the sacred cave even though the men of Maghdouché worked for hundreds of years near the grotto, pulling down the stones of the Crusader fort for building material for their new homes. The cave was finally rediscovered on 8 September 1721 by a young shepherd when one of his goats fell in a well-like opening in the porous limestone. Wanting to save his goat, the shepherd made a rope from vine twigs, tied it to a tree, and descended into the hole, but the rope broke and he fell. When his eyes became accustomed to the darkness of the grotto, the boy saw a soft glimmer of a golden object, which turned out to be Saint Helena’s icon of the Mother and Child. The boy climbed up the stone walls and ran to the village to tell his discovery.
كنيسة قديمة العهد تعود للقرون الوسطى. فيها عقد البطريرك يوسف الرزّي مجمع ضيعة موسى سنة ١٥٩٨ الذي أقرّ جملة من الإصلاحات الكنسيّة كاعتماد التقويم الغريغوريّ. بقيت الكنيسة خربةً ردحًا من الزمن، إلى أن رمّمت سنة ٢٠٠٧.
The church of St Augustin - Kfarsghab
An old medieval church dating back to the Middle Ages. In 1598 the council of Dai'at Moussa was held in it, presided by Patriarch Youssef El Rezzi, and proclaimed many liturgical renovations such as the adoption of the Gregorian calendar. The church laid in ruins for a long time, until it was renovated in 2007.
Saint Jacob's Monastery of the Abyssinians دير مار يعقوب الا حباش, Baabda, Lebanon
دير مار يعقوب المقطّع
Ehden
Zgharta
North
دير مار يعقوب المقطّع - إهدن
بُني الدّير أواخر القرن الثالث عشر بعد حملة المماليك. سنة ١٤٧٠ قطنه القس يعقوب ورفاقه الوافدين من الحبشة فدُعي بدير الأحباش نسبةً إليهم. سنة ١٤٨٨، طرد الإهدنيّون الأحباش واليعاقبة بعد معركة بقوفا، فأصبح الدّير مقرًّا لأساقفة إهدن. سنة ١٦٣٢، سكنه الفرنسيسكان. جعله البطريرك إسطفانوس الدويهيّ مدرسةً لتعليم الأحداث عندما كان كاهنًا. سنة ١٩٧٦ إنهارت الكنيسة إثر عاصفة ثلجيّة. أعيد ترميمها وتكريسها صيف ٢٠٠٤ على يد المطران سمير مظلوم.
Saint Jacob the Persian Monastery - Ehden
Saint Jacob's Monastery was built at the end of the XIIIth century, after the Mamluks' invasion. In 1470, it was inhabited by Abyssinian monks. However, in 1488, the Ehdenites expelled the monks from the monastery after the Battle of Bqoufa. Later on, the monastery became the seat of Ehden's bishops. Then, in 1641, it was inhabited by Franciscan monks. In 1657, Fr. Estfen al Doueihy (later patriarch) turned it into a school for Ehden's youth. During the 18th century, the convent was completely abandoned. In the winter of 1976, a blizzard destroyed the church. Finally, it was restored in 2004 and reconsecrated by Bishop Samir Mazloum.
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