What does Maronites mean in the Bible?

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1910 New Catholic Dictionary - Maronites
Name of one of the Uniat Churches numbering about 300,000, scattered through Syria, Palestine, Cyprus, Egypt, and the United States (37 churches). Their name is said to have originated from Saint Maron (350-433 ), a Syrian hermit who, with a few disciples on the banks of the Orontes, remained faithful during the Monophysite heresy. Authorities disagree as to their history before the 16th century, some claiming that they succumbed to the Monothelite heresy (6th century) and were converted from it in the 12th century, others stating that they were governed by an unbroken line of patriarchs commencing with Saint John Maro (whose existence seems doubtful) and were never schismatical or heretical. From the time of the Fifth Lateran Council (1512-1517) the Maronites have been in permanent and uninterrupted communion with Rome. They use the rite of Saint James in the ancient Aramaic language, which was the language of Our Lord.
1910 New Catholic Dictionary - Maronites of the Baladite Congregation
Popular name for the members of various orders under the patronage of Saint Anthony or professing to follow his rule. The original society was founded in the 4th century by Saint Anthony. There are now four important orders so known:
Maronite Congregation of Aleppo, or Aleppines, founded in 1695, having in 1910,10 convents, 8 hospices, 75 priests, and 45 lay brothers;
Maronites of the Baladite Congregation, founded in 1695, having in 1910,31 convents, 27 hospices, 400 priests, and 300 lay brothers;
Maronites of the Congregation of Saint Isaias, founded in 1700, having in 1925,22 convents, 9 residences, 20 parishes, 12 hospices, 15 schools, 150 priests, and 100 lay brothers;
Chaldean Antonians of the Congregation of Saint Hormisdas, founded in 1808 by Gabriel Dembo, and having 3 convents and 70 religious, of whom 20 are priests.
1910 New Catholic Dictionary - Maronites of the Congregation of Saint Isaias
Popular name for the members of various orders under the patronage of Saint Anthony or professing to follow his rule. The original society was founded in the 4th century by Saint Anthony. There are now four important orders so known:
Maronite Congregation of Aleppo, or Aleppines, founded in 1695, having in 1910,10 convents, 8 hospices, 75 priests, and 45 lay brothers;
Maronites of the Baladite Congregation, founded in 1695, having in 1910,31 convents, 27 hospices, 400 priests, and 300 lay brothers;
Maronites of the Congregation of Saint Isaias, founded in 1700, having in 1925,22 convents, 9 residences, 20 parishes, 12 hospices, 15 schools, 150 priests, and 100 lay brothers;
Chaldean Antonians of the Congregation of Saint Hormisdas, founded in 1808 by Gabriel Dembo, and having 3 convents and 70 religious, of whom 20 are priests.
Charles Buck Theological Dictionary - Maronites
In ecclesiastical history, a sect of eastern Christians who follow the Syrian rite, and are subject to the pope; their principal habitation being on Mount Libanus. Mosheim informs us that the doctrine of the Monothelites, condemned and exploded by the council of Constantinople, found a place of refuge among the Mardaites, a people who inhabited the Mounts Libanus and Atilibanus, and who about the conclusion of the seventh century, were called Maronites, after Maro, their first bishop; a name which they still retain. None (he says) of the ancient writers give any account of the first person who instructed these mountaineers in the doctrine of the Monothelites: it is probable, however, from several circumstances, that it was John Maro, whose name they adopted; and that this ecclesiastic received the name of Maro from his having lived in the character of a monk in the famous convent of St. Maro, upon the borders of the Orontes, before his settlement among the Mardaites of Mount Libanus. One thing is certain, from the testimony of Tyrius and other unexceptionable witnesses, as also from the most authentic records, viz. that the Maronites retained the opinions of the Monothelites until the twelfth century when abandoning and renouncing the doctrine of one will in Christ, they were re-admitted in the year 1182 to the communion of the Roman church.
The most learned of the modern Maronites have left no method unemployed to defend their church against this accusation; they have laboured to prove, by a variety of testimonies, that their ancestors always persevered in the Catholic faith, in their attachment to the Roman pontiff, without ever adopting the doctrine of the Monophysites, or Monothelites. But all their efforts are insufficient to prove the truth of these assertions to such as have any acquaintance with the history of the church, and the records of ancient times; for to all such, the testimonies they allege will appear absolutely fictitious, and destitute of authority. Faustus Noiron, a Maronite settled at Rome, has published an apology for Maro and the rest of his nation. His tenet is, that they really took their name from the Maro, who lived about the year 400, and of whom mention is made in Chrysostom, Theodoret, and the Menologium of the Greeks. He adds, that the disciples of this Maro spread themselves throughout all Syria; that they built several monasteries, and among others one that bore the name of their leader; that all the Syrians who were not tainted with heresy took refuge among them; and that for this reason the heretics of those times called them Maronites.
Mosheim observes, that the subjection of the Maronites to the spiritual jurisdiction of the Roman pontiff was agreed to with this express condition; that neither the popes nor their emissaries should pretend to change or abolish any thing that related to the ancient rites, moral precepts, or religious opinions of this people: so that in reality there is nothing to be found among the Maronites that savours of popery, if we except their attachment to the Roman pontiff, who is obliged to pay very dear for their friendship. For as the Maronites live in the utmost distress of poverty, under the tyrannical yoke of the Mahometans, the bishop of Rome is under the necessity of furnishing them with subsidies as may appease their oppressors procure a subsistence for the bishop and clergy, provide all things requisite for the support of their church and the uninterrupted exercise of public worship, and contribute in general to lessen their miseries. It is certain that there are Maronites in Syria who still behold the church of Rome with the greatest aversion and abhorrence; nay, what is still more remarkable, great numbers of that nation residing in Italy, even under the eye of the pontiff, opposed his authority during the last century, and threw the court of Rome into great perplexity.
One body of these non-conforming Maronites retired into the valleys of Piedmont, where they joined the Waldenses; another, above six hundred in number, with a bishop and several ecclesiastics at their head, fled into Corsica, and implored the protection of the Republic of Genoa against the violence of the inquisitors. The Maronites have a patriarch who resides in the monastery of Cannubin, on Mount Libanus, and assumes the title of patriarch of Antioch, and the name of Peter, as if he seemed desirous of being considered as the successor of that apostle. He is elected by the clergy and the people, according to the ancient custom; but, since their re-union with the church of Rome, he is obliged to have a bull of confirmation from the pope. He keeps a perpetual celibacy, as well as the rest of the bishops, his suffragans: as to the rest of the ecclesiastics, they are allowed to marry before ordination; and yet the monastic life is in great esteem among them. Their monks are of the order of St. Anthony, and live in the most obscure places in the mountains, far from the commerce of the world. As to their faith, they agree in the main with the rest of the Eastern church. Their priests do not say mass singly, but all say it together, standing round the altar. They communicate in unleavened bread: and the laity have hitherto partaken in both kinds, though the practice of communicating in one has of late been getting footing, having been introduced by little and little. In Lent they eat nothing, unless it be two or three hours before sun-rising: their other fastings are very numerous.
Webster's Dictionary - Maronites
(pl.) of Maronite
Watson's Biblical & Theological Dictionary - Maronites
a sect of eastern Christians who follow the Syrian rite, and are subject to the pope: their principal habitation being on Mount Libanus, or between the Ansarians to the north and the Druses to the south. Mosheim informs us, that the Monothelites, condemned and exploded by the council of Constantinople, found a place of refuge among the Mardaites, signifying in Syriac rebels, a people who took possession of Lebanon, A.D. 676, which became the asylum of vagabonds, slaves, and all sorts of rabble; and about the conclusion of the seventh century they were called Maronites, after Maro, their first bishop; a name which they still retain. None, he says, of the ancient writers, give any certain account of the first person who instructed these mountaineers in the doctrine of the Monothelites; it is probable, however, from several circumstances, that it was John Maro, whose name they have adopted; and that this ecclesiastic received the name of Maro from his having lived in the character of a monk, in the famous convent of St. Maro, upon the borders of the Orontes, before his settlement among the Mardaites of Mount Libanus. One thing is certain, from the testimony of Tyrius, and other unexceptionable witnesses, as also from the most authentic records, namely, that the Maronites retained the opinions of the Monothelites until the twelfth century, when, abandoning and renouncing the doctrine of one will in Christ, they were readmitted into the communion of the Roman church. The most learned of the modern Maronites have left no method unemployed to defend their church against this accusation; they have laboured to prove, by a variety of testimonies, that their ancestors always persevered in the Catholic faith, and in their attachment to the Roman pontiff, without ever adopting the doctrine of the Monophysites or Monothelites. But all their efforts are insufficient to prove the truth of these assertions, and the testimonies they allege will appear absolutely fictitious and destitute of authority.
The nation may be considered as divided into two classes, the common people and the shaiks, by whom must be understood the most eminent of the inhabitants, who, from the antiquity of their families, and the opulence of their fortunes, are superior to the ordinary class. They all live dispersed in the mountains, in villages, hamlets, and even detached houses; which is never the case in the plains. The whole nation consists of cultivators. Every man improves the little domain he possesses, or farms, with his own hands. Even the shaiks live in the same manner, and are only distinguished from the rest by a bad peliss, a horse, and a few slight advantages in food and lodging; they all live frugally, without many enjoyments, but also with few wants, as they are little acquainted with the inventions of luxury. In general, the nation is poor, but no one wants necessaries; and if beggars are sometimes seen, they come rather from the sea coast than the country itself. Property is as sacred among them as in Europe; nor do we see there those robberies and extortions so frequent with the Turks. Travellers may journey there, either by night or by day, with a security unknown in any other part of the empire, and the stranger is received with hospitality, as among the Arabs: it must be owned, however, that the Maronites are less generous, and rather inclined to the vice of parsimony. Conformably to the doctrines of Christianity, they have only one wife, whom they frequently espouse without having seen, and always without having been much in her company. Contrary to the precepts of that same religion, however, they have admitted, or retained, the Arab custom of retaliation, and the nearest relation of a murdered person is bound to avenge him. From a habit founded on distrust, and the political state of the country, every one, whether shaik or peasant, walks continually armed with a musket and poinards. This is, perhaps, an inconvenience; but this advantage results from it, that they have no novices in the use of arms among them, when it is necessary to employ them against the Turks. As the country maintains no regular troops, every man is obliged to join the army in time of war; and if this militia were well conducted, it would be superior to many European armies. From accounts taken in late years, the number of men fit to bear arms, amounts to thirty-five thousand.
In religious matters the Maronites are dependent on Rome. Though they acknowledge the supremacy of the pope, their clergy continue, as heretofore, to elect a head, with the title of batrak, or patriarch of Antioch. Their priests marry, as in the first ages of the church; but their wives must be maidens, and not widows; nor can they marry a second time. They celebrate mass in Syriac, of which the greatest part of them comprehend not a word. The Gospel, alone, is read aloud in Arabic, that it may be understood by the people. The communion is administered in both kinds. In the small country of the Maronites there are reckoned upward of two hundred convents for men and women. These religious are of the order of St. Anthony, whose rules they observe with an exactness which reminds us of earlier times. The court of Rome, in affiliating the Maronites, has granted them a hospitium at Rome, to which they may send several of their youth to receive a gratuitous education. It should seem that this institution might introduce among them the ideas and arts of Europe; but the pupils of this school, limited to an education purely monastic, bring home nothing but the Italian language, which is of no use, and a stock of theological learning, from which as little advantage can be derived; they accordingly soon assimilate with the rest. Nor has a greater change been operated by the three or four missionaries maintained by the French capuchins at Gazir, Tripoli, and Bairout. Their labours consist in preaching in their church, in instructing children in the catechism, Thomas a Kempis, and the Psalms, and in teaching them to read and write. Formerly, the Jesuits had two missionaries at their house at Antoura, and the Lazarites have now succeeded them in their mission. The most valuable advantage that has resulted from these labours is, that the art of writing has become more common among the Maronites, and rendered them, in this country, what the Copts are in Egypt, that is, they are in possession of all the posts of writers, intendants, and kaiyas among the Turks, and especially of those among their allies and neighbours, the Druses.
Mosheim observes, that the subjection of the Maronites to the spiritual jurisdiction of the Roman pontiff was agreed to with this express condition, that neither the popes nor their emissaries should pretend to change or abolish any thing that related to the ancient rites, moral precepts, or religious opinions of this people; so that, in reality, there is nothing to be found among the Maronites that savours of popery, if we except their attachment to the Roman pontiff. It is also certain that there are Maronites in Syria, who still behold the church of Rome with the greatest aversion and abhorrence; nay, what is still more remarkable, great numbers of that nation residing in Italy, even under the eye of the pontiff, opposed his authority during the seventeenth century, and threw the court of Rome into great perplexity. One body of these non-conforming Maronites retired into the valleys of Piedmont, where they joined the Waldenses; another, above six hundred in number, with a bishop, and several ecclesiastics at their head, flew into Corsica, and implored the protection of the republic of Genoa, against the violence of the inquisitors.

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Maronite Congregation of Aleppo - There are now four important orders so known: ...
Maronite Congregation of Aleppo, or Aleppines, founded in 1695, having in 1910,10 convents, 8 hospices, 75 priests, and 45 lay brothers; ...
Maronites of the Baladite Congregation, founded in 1695, having in 1910,31 convents, 27 hospices, 400 priests, and 300 lay brothers; ...
Maronites of the Congregation of Saint Isaias, founded in 1700, having in 1925,22 convents, 9 residences, 20 parishes, 12 hospices, 15 schools, 150 priests, and 100 lay brothers; ...
Chaldean Antonians of the Congregation of Saint Hormisdas, founded in 1808 by Gabriel Dembo, and having 3 convents and 70 religious, of whom 20 are priests
Maronites of the Baladite Congregation - There are now four important orders so known: ...
Maronite Congregation of Aleppo, or Aleppines, founded in 1695, having in 1910,10 convents, 8 hospices, 75 priests, and 45 lay brothers; ...
Maronites of the Baladite Congregation, founded in 1695, having in 1910,31 convents, 27 hospices, 400 priests, and 300 lay brothers; ...
Maronites of the Congregation of Saint Isaias, founded in 1700, having in 1925,22 convents, 9 residences, 20 parishes, 12 hospices, 15 schools, 150 priests, and 100 lay brothers; ...
Chaldean Antonians of the Congregation of Saint Hormisdas, founded in 1808 by Gabriel Dembo, and having 3 convents and 70 religious, of whom 20 are priests
Maronites of the Congregation of Saint Isaias - There are now four important orders so known: ...
Maronite Congregation of Aleppo, or Aleppines, founded in 1695, having in 1910,10 convents, 8 hospices, 75 priests, and 45 lay brothers; ...
Maronites of the Baladite Congregation, founded in 1695, having in 1910,31 convents, 27 hospices, 400 priests, and 300 lay brothers; ...
Maronites of the Congregation of Saint Isaias, founded in 1700, having in 1925,22 convents, 9 residences, 20 parishes, 12 hospices, 15 schools, 150 priests, and 100 lay brothers; ...
Chaldean Antonians of the Congregation of Saint Hormisdas, founded in 1808 by Gabriel Dembo, and having 3 convents and 70 religious, of whom 20 are priests
Chaldean Antonians of the Congregation of Saint ho - There are now four important orders so known: ...
Maronite Congregation of Aleppo, or Aleppines, founded in 1695, having in 1910,10 convents, 8 hospices, 75 priests, and 45 lay brothers; ...
Maronites of the Baladite Congregation, founded in 1695, having in 1910,31 convents, 27 hospices, 400 priests, and 300 lay brothers; ...
Maronites of the Congregation of Saint Isaias, founded in 1700, having in 1925,22 convents, 9 residences, 20 parishes, 12 hospices, 15 schools, 150 priests, and 100 lay brothers; ...
Chaldean Antonians of the Congregation of Saint Hormisdas, founded in 1808 by Gabriel Dembo, and having 3 convents and 70 religious, of whom 20 are priests
Antonians - There are now four important orders so known: ...
Maronite Congregation of Aleppo, or Aleppines, founded in 1695, having in 1910,10 convents, 8 hospices, 75 priests, and 45 lay brothers; ...
Maronites of the Baladite Congregation, founded in 1695, having in 1910,31 convents, 27 hospices, 400 priests, and 300 lay brothers; ...
Maronites of the Congregation of Saint Isaias, founded in 1700, having in 1925,22 convents, 9 residences, 20 parishes, 12 hospices, 15 schools, 150 priests, and 100 lay brothers; ...
Chaldean Antonians of the Congregation of Saint Hormisdas, founded in 1808 by Gabriel Dembo, and having 3 convents and 70 religious, of whom 20 are priests
Aleppines - There are now four important orders so known: ...
Maronite Congregation of Aleppo, or Aleppines, founded in 1695, having in 1910,10 convents, 8 hospices, 75 priests, and 45 lay brothers; ...
Maronites of the Baladite Congregation, founded in 1695, having in 1910,31 convents, 27 hospices, 400 priests, and 300 lay brothers; ...
Maronites of the Congregation of Saint Isaias, founded in 1700, having in 1925,22 convents, 9 residences, 20 parishes, 12 hospices, 15 schools, 150 priests, and 100 lay brothers; ...
Chaldean Antonians of the Congregation of Saint Hormisdas, founded in 1808 by Gabriel Dembo, and having 3 convents and 70 religious, of whom 20 are priests
Maronites - Mosheim informs us that the doctrine of the Monothelites, condemned and exploded by the council of Constantinople, found a place of refuge among the Mardaites, a people who inhabited the Mounts Libanus and Atilibanus, and who about the conclusion of the seventh century, were called Maronites, after Maro, their first bishop; a name which they still retain. that the Maronites retained the opinions of the Monothelites until the twelfth century when abandoning and renouncing the doctrine of one will in Christ, they were re-admitted in the year 1182 to the communion of the Roman church. ...
The most learned of the modern Maronites have left no method unemployed to defend their church against this accusation; they have laboured to prove, by a variety of testimonies, that their ancestors always persevered in the Catholic faith, in their attachment to the Roman pontiff, without ever adopting the doctrine of the Monophysites, or Monothelites. He adds, that the disciples of this Maro spread themselves throughout all Syria; that they built several monasteries, and among others one that bore the name of their leader; that all the Syrians who were not tainted with heresy took refuge among them; and that for this reason the heretics of those times called them Maronites. ...
Mosheim observes, that the subjection of the Maronites to the spiritual jurisdiction of the Roman pontiff was agreed to with this express condition; that neither the popes nor their emissaries should pretend to change or abolish any thing that related to the ancient rites, moral precepts, or religious opinions of this people: so that in reality there is nothing to be found among the Maronites that savours of popery, if we except their attachment to the Roman pontiff, who is obliged to pay very dear for their friendship. For as the Maronites live in the utmost distress of poverty, under the tyrannical yoke of the Mahometans, the bishop of Rome is under the necessity of furnishing them with subsidies as may appease their oppressors procure a subsistence for the bishop and clergy, provide all things requisite for the support of their church and the uninterrupted exercise of public worship, and contribute in general to lessen their miseries. It is certain that there are Maronites in Syria who still behold the church of Rome with the greatest aversion and abhorrence; nay, what is still more remarkable, great numbers of that nation residing in Italy, even under the eye of the pontiff, opposed his authority during the last century, and threw the court of Rome into great perplexity. ...
One body of these non-conforming Maronites retired into the valleys of Piedmont, where they joined the Waldenses; another, above six hundred in number, with a bishop and several ecclesiastics at their head, fled into Corsica, and implored the protection of the Republic of Genoa against the violence of the inquisitors. The Maronites have a patriarch who resides in the monastery of Cannubin, on Mount Libanus, and assumes the title of patriarch of Antioch, and the name of Peter, as if he seemed desirous of being considered as the successor of that apostle
Maronites - 676, which became the asylum of vagabonds, slaves, and all sorts of rabble; and about the conclusion of the seventh century they were called Maronites, after Maro, their first bishop; a name which they still retain. One thing is certain, from the testimony of Tyrius, and other unexceptionable witnesses, as also from the most authentic records, namely, that the Maronites retained the opinions of the Monothelites until the twelfth century, when, abandoning and renouncing the doctrine of one will in Christ, they were readmitted into the communion of the Roman church. The most learned of the modern Maronites have left no method unemployed to defend their church against this accusation; they have laboured to prove, by a variety of testimonies, that their ancestors always persevered in the Catholic faith, and in their attachment to the Roman pontiff, without ever adopting the doctrine of the Monophysites or Monothelites. Travellers may journey there, either by night or by day, with a security unknown in any other part of the empire, and the stranger is received with hospitality, as among the Arabs: it must be owned, however, that the Maronites are less generous, and rather inclined to the vice of parsimony. ...
In religious matters the Maronites are dependent on Rome. In the small country of the Maronites there are reckoned upward of two hundred convents for men and women. The court of Rome, in affiliating the Maronites, has granted them a hospitium at Rome, to which they may send several of their youth to receive a gratuitous education. The most valuable advantage that has resulted from these labours is, that the art of writing has become more common among the Maronites, and rendered them, in this country, what the Copts are in Egypt, that is, they are in possession of all the posts of writers, intendants, and kaiyas among the Turks, and especially of those among their allies and neighbours, the Druses. ...
Mosheim observes, that the subjection of the Maronites to the spiritual jurisdiction of the Roman pontiff was agreed to with this express condition, that neither the popes nor their emissaries should pretend to change or abolish any thing that related to the ancient rites, moral precepts, or religious opinions of this people; so that, in reality, there is nothing to be found among the Maronites that savours of popery, if we except their attachment to the Roman pontiff. It is also certain that there are Maronites in Syria, who still behold the church of Rome with the greatest aversion and abhorrence; nay, what is still more remarkable, great numbers of that nation residing in Italy, even under the eye of the pontiff, opposed his authority during the seventeenth century, and threw the court of Rome into great perplexity. One body of these non-conforming Maronites retired into the valleys of Piedmont, where they joined the Waldenses; another, above six hundred in number, with a bishop, and several ecclesiastics at their head, flew into Corsica, and implored the protection of the republic of Genoa, against the violence of the inquisitors
Monothelites - Their sentiments were afterwards embraced by the Maronites
Maronites - From the time of the Fifth Lateran Council (1512-1517) the Maronites have been in permanent and uninterrupted communion with Rome
Lebanon - ...
The Lebanon range is now inhabited by a population of about 300,000 Christians, Maronites, and Druses, and is ruled by a Christian governor
Jacobus Sarugensis, Bishop of Batnae - The Maronites, always hostile to Nestorians and Jacobites, honour him as a saint. ...
(2) An order of Baptism; one of four used by the Maronites (Assemani, Cod
Lebanon - Anti-Lebanon are Drues and Maronites; the former Mohammedan mystics, and the latter bigoted Romanists
Martyrology - the martyrology of Nevelon monk of Corbie, written about the year 1089, is little more than an abridgment of that of Ado: father Kircher also makes mention of a Coptic martyrology, preserved by the Maronites at Rome
zi'Don, - Its population is estimated at 10,000,7000 of whom are Moslems, and the rest Catholics, Maronites and Protestants
Lebanon - It was in this region that the Maronites found refuge in the beginning of their history
Hospitality - Thus De la Roque says, "We did not arrive at the foot of the mountain till after sunset, and it was almost night when we entered the plain; but as it was full of villages, mostly inhabited by Maronites, we entered into the first we came to, to pass the night there
Jesuits - The French had missions as French colonies in Canada, the Antilles, Guiana, and India and missions of the Levant, in Syria, among the Maronites, etc
Jesus, Company of - The French had missions as French colonies in Canada, the Antilles, Guiana, and India and missions of the Levant, in Syria, among the Maronites, etc
Jesus, Society of - The French had missions as French colonies in Canada, the Antilles, Guiana, and India and missions of the Levant, in Syria, among the Maronites, etc
Society of Jesus - The French had missions as French colonies in Canada, the Antilles, Guiana, and India and missions of the Levant, in Syria, among the Maronites, etc
Nazareth - Connor reports the Greeks to be the most numerous: there is, besides, a congregation of Greek Catholics, and another of Maronites
Monophysitism - The Maronites in Armenia form another community which owes its existence to the Monophysite controversy. The Maronites of the Lebanon have remained apart from the Orthodox church of the East up to the present time, but the French political influence in the Lebanon since 1860 has caused a considerable number of them to join the church of Rome