Increase of wealth and the influence of returned emigrants tend to soften Maronite character, and the last remnants of the barbarous state of the community - even the obstinate blood-feud - are disappearing.
The communities now recognized are the Latin (or Catholic), Greek (or Orthodox), Armenian Catholic, Armenian Gregorians, Syrian, and United Chaldee, Maronite, Protestant and Jewish.
Aleppo is an important consular station for all European powers, the residence of the Greek and Armenian Patriarchs of Antioch, and of Jacobite and Maronite bishops, and a station of Roman Catholic and Protestant missions.
The Maronite scholar, Joseph Simon virgin Assemani (1687-1768), first identified her with the royal and wealthy lady of Alexandria (Eusebius, Hist.
ASSEMANI, the name of a Syrian Maronite family of famous Orientalists.
Joseph Simon, a Maronite of Mount Lebanon, was born in 1687.
When very young he was sent to the Maronite college in Rome, and was transferred thence to the Vatican library.
Pop. about s000, including 2000 Metawali and 1000 Christians (Maronite and Orthodox).
In the Maronite, Syrian, and Nestorian Churches subdeacons also wear the stole, and among the Maronites the lectors as well.
There is a liturgy which bears his name, and which exists in two forms; the one form was found in a MS. of the 12th century in Calabria, and is, according to Renaudot, the foundation of the three liturgies of St Basil, St Gregory Nazianzen and St Cyril; the other is that which is used by the Maronite and Jacobite Syrians.
In the Copt quarter are also Armenian, Syrian, Maronite, Greek and Roman Catholic churches.
Among other churches represented were the Greek Orthodox, the Armenian, Syrian and Maronite, the Roman Catholic and various Protestant bodies.
Of these the four greater patriarchates are those of Alexandria (with two patriarchs, Latin and Coptic); Anticch (with four, Latin, Graeco-Melchite, Maronite and Syriac); Constantinople (Latin) and Jerusalem (Latin).
This principle has even been carried to the extent of recognizing several bishops having jurisdiction over the adherents of various rites in the same see; thus there are three uniat patriarchs of Antioch (GraecoMelchite, Maronite and Syrian).
Aid is also given to a few Armenian and Maronite schools.
1664), a learned Maronite, whose surname is derived from Eckel in Syria, where he was born towards the close of the 16th century.
He was educated at the Maronite college in Rome, and, after taking his doctor's degree in theology and philosophy, returned for a time to his native land.
There are Maronite and Greek churches, an Austrian Roman Catholic mission, a large and well-equipped civil hospital and a museum for Sudan archaeology.
The Monothelites refused to submit, and the result was the formation of another schismatic church - the Maronite Church of the Lebanon range.
It is worth noting that even as late as the close of the 16th century the Maronite patriarch found it necessary to protest by anathema against imputations of heresy.
In 1182 it is said that Amaury, patriarch of Antioch, induced some Maronite bishops, who had fallen under crusading influences, to rally to Rome; and a definite acceptance of the Maronite Church into the Roman communion took place at the Council of Florence in 1445.
He sent to Syria, Assemanus, a Maronite educated at the Roman college of Gregory XIII.; and at last, at a council held at the monastery of Lowaizi on the 30th of September 1736, the Maronite Church accepted from Rome a constitution which is still in force, and agreed to abandon some of its more incongruous usages such as mixed convents of monks and nuns.
To this latter indulgence is to be attributed the apparent indifferentism which leads to their joining Moslems in prayers and ablutions, or sprinkling themselves with holy water in Maronite churches.
Jumblat family, even though he was supported by the Talhuk, Abd al-Malik and Yezbeki families; and it appears that some members of the Shehab joined the Maronite faith in the middle of the 18th century, causing a suspicion of secret apostasy to fall on all the family.
In spite of many difficulties, and especially the ambitious conduct of the Maronite Jussuf Karam, he succeeded in restoring order; and by the formation of a military force from the inhabitants of the Lebanon he rendered unnecessary the presence of the Turkish soldiery.
The patriarch receives confirmation from Rome, and the political representation of the Maronites at Constantinople is in the hands of the vicar apostolic. Rome has incorporated most of the Maronite saints in her calendar, while refusing (despite their apologists) to canonize either of the reputed eponymous founders of Maronism.
While retaining many local usages, the Maronite Church does not differ now in anything essential from the Papal, either in dogma or practice.
The Maronite population has greatly increased at the expense of the Druses, and is now obliged to emigrate in considerable numbers.