A biblical land, Lebanon possesses an abundance of religious sites where Christians of many denominations find peace, serenity and contemplation. These Christian sites – basilicas, cathedrals, churches, chapels, sanctuaries, convents, monasteries and even hermits’ caves – are found throughout Lebanon, a land celebrated in the Song of Solomon for its fragrance and beauty.
Set in the Mediterranean, cradle of the great monotheistic religions, spiritual and mystical life in Lebanon has flourished over the centuries. Often the architecture of nature, hard stone barely touched by man, proved best suited for the approach and communion with God. Their materials are limestone, gray basalt; their edifices are like great books of stone where one can read history in all its variety and change. In such simple places of worship the strength and ardor of a faith can be perceived most directly.
Lebanon is often invoked in the Old Testament and since ancient times its natural beauty has inspired many writers. If it was called the “land of milk and honey,” it is no less the land of myrrh and incense. A fragrance rises from its mountains, its waterfalls, orchards, hills, shores and forests. Lebanon is a country where the feet of Christ have trod, and is one of the first children of Christianity. It was the Son of God himself who served as its first evangelist. The Holy scriptures reveal that Jesus undertook many journeys and performed several miracles in the region of Sidon and Tyre. It was in Cana, south of Tyre, where the first miracle – transforming water into wine – took place. Jesus even praised the inhabitants of Tyre and Sidon for their Faith, which he compared with the unbelief demonstrated by the villages of orthodox Judea. To the Pharisees, Jesus recalled an episode in the life of the prophet Elie, who, during a famine was cared for by a widow in Sarepta, Lebanon’s Sarafand.
The first Christian communities were established in Lebanon during the apostolic era and Saint Paul visited them often. Saint Paul also stopped at Tyre on his final journey to Jerasulem before his arrest. Caesarea Philippi (today known as Lebanon’s Marjeyoun or the “plain of springs”) was the setting for major incidents in the life of Jesus. In the words of Pope Jean-Paul II himself, it was in this region that Jesus conferred upon Peter the keys of the Kingdom of Heaven. It was also here, on a peak of Mount Hermon, that Christ was transfigured before his apostles, Peter, James and John.
With its living memory and eloquent testimony of the first acts and the Christian revelation, Lebanon can justly be called a land of prayer and devotion. From the North to the South of the country, along the coastal roads and the plain of the Beqaa, Christian sites have been cut into the stone of precipitous cliffs or perched on the heights of mountains overlooking endless valleys. Small, modest churches have been constructed on rock, in the hollow of a pine forest, on the breast of a hill, in the shade of an olive or an oak tree.
This simplicity of faith reflects the ancient values of this land, where concepts of respect, tolerance and friendship – traits essential for a multi-confessional society, flourish. With these testimonies of the advent of Christianity, combined with irrefutable historic truths and pious traditions, Lebanon forms a bridge from the past and into the future to the Third Millennium.
Wadi Qadisha or the Holy Valley
In the high majestic mountains of the north, Christianity’s long presence is marked by countless sanctuaries and places of devotion.
The deep gorge of Wadi Qadisha opens dramatically at the foot of Bsharreh village, then branches into many small valleys to make its tortuous way to the sea.
The word “Qadisha” comes from a Semitic root meaning “holy”, a fitting name for this gorge whose depths lie at the bottom of sheer cliffs and which is rich in water from melting snow. In Medieval times Christian monks rediscovered the caves and shelters that had been inhabited in antiquity and reused them to build chapels, hermitages and rock-cut monasteries in the valley. Monks of all confessions, even Muslim soufis, secluded themselves here to lead a life of contemplation and meditation. They prayed in many languages: Arabic, Greek, Syriac and Ethiopian.
Deir Qannoubin
In a grandiose and almost wild setting overlooked by the small towns of Blawza and Diman, stands Deir Qannoubin, which from the 15th to the 19th centuries was the residence of the Maronite patriarchs. It is this monastery, (“Kenobion” means “monastery” in Greek) with its atmosphere of piety, that gave its name to this part of the valley.
Built into the rock, the monastery’s church is a model of simplicity and austerity. Among its wall paintings, dating from the last two centuries, is a representation of the coronation of the Virgin by the Trinity. An inscription above it in Syriac is from a passage in the Song of Solomon: “Come from Lebanon, my betrothed and you will be crowned.”
A nearby annex to the monastery is the chapel of Saint marina where 18 Maronite patriarchs are entombed. It is said that Saint Marina was falsely accused and performed long and hard penitence here. Later she was consecrated as the spiritual godmother of the valley.
Mar Sarkis
In this Holy Valley dialogue with God seems continuous, such is the number of sanctuaries where prayer or pious thought links the individual to the Eternal. Originally the site of Mar Sarkis was probably a cave tomb and today all that remains is an altar above the rock-cut vault. The generous shade of two old Mediterranean oak trees gives this place an atmosphere of calm and serenity appropriate to meditation.
Deir Mar Elishaa or the Monastry of Saint Eliseus
Deir Mar Elishaa (monastery of Saint Elisee) is built into a great cliff where long ago hermits fixed their cells. Its church is composed of four small altar niches cut from the rock. Very ancient, the exact date of its construction is unknown, but records show that the Lebanese Maronite Order was founded here in 1685 and that a Maronite bishop lived in the monastery in the 14th century. Travelers of the 17th and 18th centuries also mentioned Deir Mar Elishaa.
Deir Es-Salib or the Monastery of the Cross
The rocky cave-hermitage of Deir es-Salib draws the attention of visitors as much for its difficulty of access as the poverty and humility of its appearance. Even with ropes and ladders it was difficult to reach the cells of these anchorites, who deliberately cut themselves off from the world and lived only for the love of God.
Inscriptions and frescoes, some going back to at least the 13th century, can still be seen here although they are badly preserved. One can make out Chalcedonian remains, writing in Arabic and Syriac, as well as scraps of frescos badly damaged by erosion and vandalism. Deir es-Salib attracted hermits and monks of all sects and was also a rallying point for Lebanese Christianity in early times.
Deir Mar Antonios Qozhaya or the Monastry of Saint Anthony
Another monastery in this Holy Valley is Deir Qozhaya, whose location in a wilderness of lush greenery gives it an aspect of primeval solitude.
“Qozhaya” in the Syriac language means “treasure of life” and here the treasure was Christ himself, for whom monks abandoned worldly goods and consecrated themselves to poverty and prayer. Today one can still see the cells, stuck to the rock like wasps’ nests, that sheltered the first hermits – those “men intoxicated with God.”
The origins of the monastery go back to the 5th century when the monastic movement was taking hold in the region. A model of religious community life, Deir Mar Antonios Qozhaya was the site of the Middle East’s first printing press, which was imported around 1585. The first publication, in 1610, was an edition of the Psalms, now kept in the library of the Holy Spirit University in Kaslik. Many other liturgical and religious books were published here as well.
The church of Qozhaya is the joint work of man and nature. Set in a natural cave, its upper part is formed of a series of rose colored stone arcades resting on a dozen rose bases. Its façade, with its small columns, its Moorish door and triple bell are hardly separate from the cliff face itself.
The cave of Saint Anthony, locally known as the “cave of the mad,” used to shelter the possessed and demented who were brought here to be cured by the saint. Today it is with a sense trepidation that one regards the chains that held them.
The monastery remains an important Christian site and even now, at the start of the third millennium, a hermit priest lives in a cell in Qozhaya. Doctor of Theology Father Antonios Chayna continues the austere monastic tradition of mortification, prayer and absolute devotion to God.
The Chapel of Saydet Hawqa
This small monastery, probably dating to the 13th century, is composed of a chapel and a few monk’s cells constructed within a shallow cave. Deserted most of the year, the monastery becomes the site of pilgrimage during the feast of the Assumption of the Virgin when a high mass is celebrated at the site on the evening of August 14.
Diman, Summer Residence of the Maronite Patriarch
Not far from Bsharreh, sheltered by cedar trees and dense vegetation, is the summer residence of the Maronite patriarch in Diman. It is a graceful building with a red tile roof, many exterior arcades and a grand courtyard overlooking the Qadisha Valley. The church is decorated with the superb murals of the Lebanese artist Saliba Doueihy.
The Mar Antonios and Saydet El Azraa Churches at Tannourine
Set in a quiet spot beside a stream and shaded by popular and walnut trees, the churches of Mar Antonios (Saint Anthony) and Saydet El Azraa (Our Lady the Virgin) share a single roof. Each has an independent door surmounted by a small window, while on the inside a communicating door links the two parts of the building. These churches, which are unique in the Tannourine region, were not built at exactly the same time and have slightly different dimensions.
Deir Mar Antonios or the Monastery of Saint Anthony Houb
The world “houb” comes from “houbou” or “love”, a designation that applies both to the monastery and to the region of Tannourine which is famous for its natural beauty and many springs. The Tannourine area is also known for its more than 50 churches.
The monastery stands at some 1,400 meters above sea level in a lush green area amid the streams that branch into al-Jawz river. Also called Mar Antonious (Monastery of Saint Anthony), it was built around 1700. The large two-story building has a red tile roof and its church has been carefully restored.
A Crusader Church in Tripoli
A Crusader church known as Saint John of Pilgrim Mount can be found inside the Maronite cemetery of Abu Samra two hundred meters from the great citadel of Tripoli. Two joined chapels communicate by a central door, thus forming a simple “house of God” inhabited by silence and peace.
Saydet El Nouriyyeh or Our Lady of Light
At the top of a cliff overlooking the north coast of Lebanon stands a Greek Orthodox monastery known as Deir el Nouriyyeh or Our Lady of the Light. Object of pilgrimage and a holy place, the monastery originated in the 17th century and was completed in the 19th century. Its structure is that of a cloister where monastic life centered around an interior courtyard. The church is on the basilica plan and possesses only a nave, while the modern inconostasis is of marble.
Steep stairs near the monastery lead down to a cave carved in the cliff, exposed to the wind and sea. It is here that the story of the light that gives its name to the monastery is celebrated. It is said that two sailors were in peril on a stormy sea when the Virgin appeared to them as a light and guided them gently to the shore.
The Convent of Kaftoon
In a landscape of rugged cliffs olive and fruit trees, the picturesque Greek Orthodox convent of Kaftoon is set into a cliff of ochre stone. East of the small town of Hamat, this monastery has a tiny chapel cut from the rock. Nearby is a very ancient Maronite Monastery.
Churches and a Cathedral in Amioun
On a high flat-topped hill or “tell” surrounded by olive groves, Amioun lies in the heart of the Koura region. Here is a wealth of churches whose stones testify to the passing of several civilizations. The church of Mar Gerios or Saint George was built on the ruins of a pagan temple and then remodeled after the Crusader era. There are numerous indications that a tunnel (since collapsed) once linked this church to a cave near the church of Saint John.
The red-roofed church of Mar Youhanna or Saint John sits on a steep cliff riddled with cells like a huge bee hive. The cells seen in the cliff above the main road are, in fact, funerary caves from Phoenician and Greco-Roman times that later served as monks’ shelters.
The little church of Mar Fawqa or Saint Phocas, built amid a jumble of old houses during the Crusader period, is noted for its fine wall paintings.
One of the frescoes represents Christ descending into hell and holding out a helping hand to Adam and Eve. On the pillars are painted figures of Christ, Saint Phocas, Simon Stylites and other saints.
The Monastry of Hammatoura in Kousba
Built into the rocky folds of the mountain, the impressive Monastery of Hammatoura can only be reached by foot. Located near Amioun and Kousba, the monastery is rich in medieval paintings, accidentally revealed by a fire in the late 1980’s. Pilgrims and those who are fulfilling a vow walk up to the monastery on foot over a winding path, while enjoying the beautiful scenery.
The Church of Saint Catherine at Enfe
Along this quiet shoreline with its salt flats and its incredibly blue sea, are three churches worth visiting.
Saydet El-Rih or Our Lady of the Wind, built in the Byzantine era, is now in ruin and open to the sky. Nonetheless this little chapel retains traces of wall paintings representing Saint George and Saint Demetrios on horseback, the Omnipotent Christ, two evangelists, some saints and the Virgin calming the tempest.
The church of Saint Catherine, which dates from the time of the Crusades, is partially restored and still used by the Greek Orthodox community. Its façade is decorated with one of the largest rose windows seen in a Crusader church of this period.
In the old quarters of this same area is a church with a double altar, dedicated to Saint Simon Stylites and Saint Michel. Dating from the 17th – 18th centuries, Saint Simon’s part of the church is interesting for its ceiling that incorporates jars in its masonry to absorb echoes and improve acoustics.
Deir Balamand
Eight centuries ago Cistercian monks founded their first overseas abbey on a promontory south of Tripoli and gave it the name of Belmont. Known today as Balamand, it is the seat of a Greek Orthodox monastery dedicated to the Virgin and Saint George.
Balamand possesses a remarkable library with important manuscripts, two inconostases and a collection of important icons the work of painters from a number of countries who came here at different times to contribute to the iconographic heritage of the monastery.
A masterpiece of austerity, the arrangement of structures around the cloister’s courtyard is characteristic of a Cistercian monastery plan. The church of Our Lady of Balamand is composed of a single nave ending in a large apse flanked by two rectangular rooms. The inconostasis of carved wood was made in Macedonia at the end of the 17th century, although one part of it was made by local artisans. The bell tower, a gothic monument of local workmanship, is one of the most remarkable exterior elements of the church and is the only stone bell tower extant in the Middle East. Today, a well known seminary with a distinguished library operates on the premises and the University of Balamand (opened in 1988) is located nearby.
Faithful to the great spiritual tradition of Eastern Christianity of which it is a trustee, Balamand is an example of Christ’s exhortation “You shall know the truth and the truth will set you free”.
The Chapel of Mar Semaan at Abaydat
This chapel in the region of Byblos is reached by a path from the village of Abaydat. Built into the rock, among bushes and stone rubble overrun with weeds, the chapel is known as the Cave of Saint Simon. Behind the rough stone façade with its simple openings are wall paintings dating from the 12th century, attesting to a sacred art of great piety. Although badly preserved and suffering from erosion, it is possible to see representations of Christ Pantocrater seated on a throne between the Virgin and Saint John the Baptist. They are flanked by two seraphim with outspread wings and an inscription in Syriac calligraphy.
The Chapel of Kfar Chlimane
Kfar Chlimane village in the Batroun area is reached by way of Sourat. In the lower part of the village lies a recently restored church sheltered by a grove of trees that bring shade and life to the dry landscape. Behind the church is an ancient funerary cave that in the 12th – 14th centuries was made into a chapel known as “Saydet Naya”. The cave chapel is notable for its beautiful medieval paintings representing the divine forms of Christ, the Virgin and Saint John the Baptist.
The Church of Mar Nohra at Smar Jbeil
The old church of Mar (Saint) Nohra, said to contain the tomb of this Christian missionary from Persia, stands in the center of Smar Jbeil, a village in the Batroun district. The church is constructed of mixed elements from a Roman temple and some later material, notably from medieval times. Besides an exterior staircase leading to the roof, faithful to the tradition of the time, the main entrance is decorated with three interlinked chains, all cut from the same stone. A little ruined chapel with a single nave can be seen next to Mar Nohra.
The Cathedral of Saint John Mark at Byblos
The Cathedral of Saint John the Baptist, known today as Saint John Mark, stands in a pleasant green area in old Byblos, near the souks. The cathedral was probably begun in the year 1115, while the baptistery dates to the end of the 12th or early 13th century. What is now the sacristy is much more recent (end of the 18th century).
The cathedral came under the Lebanese Maronite Order in the 18th century by decree of Emir Yousef Chehab. In the Roman style but reflecting local and Byzantine architecture, the church is composed of three naves and three apses.
Over its long life the structure has been damaged by earthquakes and acts of war, but today it has a well maintained appearance with its front square covered with an arcaded cupola, its bell tower decorated with small columns, a large flagstone court and the wrought iron fence installed in 1989.
The Chapel of the Holy Savior at Kubba
Protected by a wooded area not far from the sea, Kubba is a small village north of Batroun. There, amid pleasant greenery, one finds the chapel of the Holy Savior, known locally as “Sansabour”. Built in the 12th century during the Crusader era, the beautiful structure is in an excellent state of preservation.
Below the church, at the foot of the hill, lie remains of the little modern shrine of Mar Yaqoob (Saint James). This was built on a Crusader-era church, which itself was constructed on the emplacement of a Byzantine church. The Byzantine church, in turn, was built with material from a Roman temple. What makes this place exceptional is the mix of ancient elements including a Roman inscription and sculptured Byzantine stones and mills. On the other side of the coastal road are some prehistoric caves, one of which was transformed into a shrine dedicated to Saint John the Baptist.
Mar Saba at Edde
Edde, a few kilometers southeast of Batroun, is a small town with a number churches, two of which are particularly interesting. Mar Saba, a small medieval building of pale stone, still retains fragments of 13th century wall paintings. These include Saint George and Saint Demetrios on horseback and a crucifixion scene. The church of Mar Mema, dedicated to Saint Mamas, is more modern in appearance although built with antique elements.
Wall Paintings at the Church of Bahdidat
Bahdidat, a small village in the hills northeast of Byblos, is the site of a single apse Maronite chapel dedicated to Saint Theodore (Mar Tadros). The full height of the apse is devoted to personages relating to the history of salvation according to the Old and New Testaments. Paintings of Old Testament subjects occupy the upper arch, while the lower section features scenes from the New Testament.
The Church of Mar Simaan or Saint Simon
East of Byblos, on a small rise, is a little Crusader chapel dedicated to Saint Simon or Mar Semaan. In the center of this chapel stands an enormous column of marble, which is apparently not from an ordinary Roman temple, but probably the column used by the stylite who lived there. In fact, this square chapel, which is covered by a dome, was intended to show the column of the stylite to its best advantage.
The Chapel of Saydet Elige at Mayfouk
The village of Mayfouk in the hills above Byblos is the site of an old church known as Saydet Elige, a name also given to the area. Of simple architecture with stones somewhat crudely set, this church probably dates to the 13th century. An inscription in Syriac is inlaid in one of the walls and in its time this church served as the seat of the Maronite patriarchs.
The Blessed Nematallah Kassab Al-Hardini at the Monastery of Kfifane
The Monastery of Saint Cypien and Justinian in Kfifane village near Batroun is today a pilgrimage site thanks to the Blessed Nematallah Kassab Al Hardini, who is buried in this modest place. Built well before the 17th century, in 1766 the Lebanese Maronite Order transformed the monastery into a seminary for the study of theology, philosophy, literature and law. Among its students was not only Father Al- Hardini but also Charbel Makhlouf, who in 1989 was canonized as a saint.
Born in 1810, Nematallah Al-Hardini became a novice at a young age and pronounced his vows at the monastery of Saint Anthony Qozhaya when he was 20. He received the sacerdotal order on December 25, 1835 and his life became an example of obedience and uninterrupted prayer. An outstanding linguist, notably in the Arab and Syriac languages, Father Al-Hardini included Charbel Makhlouf among his students. Nematallah Al-Hardini died on December 14, 1858 at the age of 48.
The Monastery of Mar Maroun at Annaya: Hermitage and Tomb of Saint Charbel
The remains of Lebanon’s Saint Charbel are entombed in Annaya in the Byblos district. Born on May, 8, 1828 in Bqa’a Qafra, a high village in the region of the Cedars, Mar Charbel is today the object of veneration and his life is a supreme example of absolute devotion to God. Even at a young age he was called “the saint” because of his great piety. In 1875 he retired to the hermitage overlooking the valley of Ehmej, which has since become one of the most popular places of pilgrimage in the country. He lived there in the greatest austerity for 23 years until his death on December 24, 1898. Beatified in 1965, he was canonized in October 1977.
The monastery of Mar Maroun at Annaya is a simple building where a statue of Saint Charbel stands in the courtyard, arms raised to heaven. His tiny church is always filled with the prayers and the voices of believers, while nearby a small museum displays the frugal objects that belonged to the saint. These reminders of Charbel’s life contribute to the unique atmosphere at Annaya, where the faithful find hope and solace in the quiet landscape.
The Blessed Sister Rafqa Buried at the Monastery of Saint Joseph at Jrabta
In the deep “wilderness” east of Batroun, some distance from Kfifane where the Blessed Father Hardini lived, is the Monastery of Mar Youssef Al Dahr at Jrebta. Surrounded with ancient trees, the monastery lies at the heart of a lonely region notable for its savage beauty.
It is here that the Blessed Sister Rafqa is buried. Born on June 19, 1833, she entered the order of Maronite sisters at the age of 39, aspiring to total devotion to God. Her life was one of continual prayer; she asked to participate in Christ’s passion and this grace was accorded to her.
Her Calvary was to last 29 years and she died a saintly death in 1914 at age 81. Buried in the shaded convent garden, her saintliness was quickly manifest. Her remains were moved to the tomb that still remains in the church and soon it became a place of pilgrimage. On November 17, 1985 she was beatified by the Holy See.
Bkerke, Residence of the Maronite Patriarch
Above the Bay of Jounieh set in a pine forest that covers the mountain slope, Bkerke has been the seat of the Maronite Patriarch since 1830. This building of white stone, with its red tile roof and bell tower, was originally a simple monastery built in 1703 and remodeled in 1893. A triple inscription above the imposing main entrance welcomes the faithful in Latin, Syriac and Arabic. Taken from Isaiah 35:2, it reads “The Glory of Lebanon has been given to him.” The residence includes a large inner courtyard, a salon for visitors, a rich library, a church and a portrait gallery.
Harissa or Our Lady of Lebanon
Overlooking the bay of Jounieh with the promontory of Beirut on the distant horizon, Harissa is an important site for devotion to Mary, Madonna of Lebanon. Here a white statue of the Virgin stands on a cone of masonry around which winds a spiral staircase leading to the top. Inside is a small chapel. Built in 1908 at the top of this small, precipitous mountain of Harissa, growing numbers of faithful come to the sanctuary throughout the year, particularly in the month of May and on church days honoring Mary.
The “Boulsiye” or Church of Saint Paul
Harissa is home to many Christian places of worship, most of them belonging to the Catholic communities. Among them is the monastery of the Melchite Catholic Missionaries of Saint Paul (locally known as “Boulsiye”) situated not far from the sanctuary of Our Lady of Lebanon. This congregation was founded in 1903 and the same year the foundations of the church were laid.
A building of exquisite architecture designed with cupolas and demi-cupolas, the interior is decorated with magnificent Byzantine style mosaics on a golden background. Among the scenes represented are the Christ Pantocrater, the Virgin wearing a medallion of Christ Emmanual on her breast, the Communion of the Apostles, the church fathers and illustrations from the Old and New Testaments.
The Monastery at Bzommar
Throughout Armenia’s history, convents and monasteries often served as a refuge for a people in exile and as a repository for the national heritage. This is true of the monastery of Bzommar, the only Armenian monastery besides that of Jerusalem established in the Arab countries.
Located 30 km from Beirut on a limestone bluff in Kesrouan, the monastery, with its red roofs, large rooms and arched ceilings, is dedicated to study and contemplation. The structure is built on the site of a pagan temple whose priests sounded their trumpets once a year to call the surrounding villages to celebrate the sacrifice.
In 1749 Patriarch Abraham Pierre 1st Arzdzivian founded his patriarchal seat on this hill, and it remained the residence of the Armenian Catholic patriarchs until 1866 when the seat was transferred to Constantinople. But thanks to the dynamism and zeal of its superiors, the monastery has been enlarged and remodeled over the years.
The miraculous image of Our Lady of Sorrows in the chapel is attributed to the celebrated painter Raphael Zanzio (1483-1521) or perhaps to the skilled brush of Guerairo Barbieri (1591-1666). Devotion to our Lady of Bzommar is widespread in Lebanon and abroad and many miracles have taken place through her intercession.
The monastery of Bzommar still preserves the old residence and ancient chapel where relics from the Holy Land of Armenia, including the knee cap of Saint Gregoire the Illuminator and many other sacerdotal objects, are kept.
Other important possessions are Armenian and foreign manuscripts, many illustrated with superb miniatures, and a library of Oriental and Western books embracing all fields of human knowledge.
The Armenian Orthodox Catholicassat of Cilicia
Across the coastal autoroute in Antelias, north of Beirut, stands the Armenian Catholicassat of Cilicia, an imposing collection of buildings belonging to the Armenian Orthodox community. The church is designed in typical Armenian ecclesiastical style, with its excellent sacred paintings signed by the artist Berberian. A museum, opened in 1998, displays a collection of beautiful religious objects rescued from the time of the Armenian genocide.
The Churches of Beirut
The Greek-Orthodox Cathedral of St. George, Beirut
Beirut, with its many houses of workship belonging to different religions, exemplifies the tolerance and mutual respect practiced by Lebanon’s multi-faith community.
Of particular interest are five large churches found in the heart of the capital. The Greek Orthodox Cathedral of Saint George was built in 1767. Designed in the Crusader and Byzantine style, it is considered one of the oldest churches in the city. Unfortunately, it was seriously damaged in the recent war, particularly the wall paintings.
The mid-19th century Greek Catholic Cathedral of Saint Elie is known for its marble iconostasis.
Church of Saint Yeghia, Beirut
The Church of Saint Louis of the Capuchins built in 1864 near the Grand Serail has recently been restored and its bell tower rises amid other renovated buildings in the city center. A large church with colored rose windows, it serves the congregation of the Latin rite.
The Evangelical Church, built in 1867, only three years after the Capuchin church, is the work of Anglo-American missionaries and serves the Protestant community.
The Maronite Cathedral of Saint George, Beirut
The Maronite Cathedral of Saint George was designed and constructed in the neoclassical style in 1888. Damaged by war, it has been carefully restored and its reopening was celebrated with a special mass by Patriarche Mar Nasrallah Sfeir on April 24, 2000.
The Church of Saydet El Talle at Deir El Qamar
In the maze of Deir El Qamar’s narrow streets and old houses a small stairway leads to the Church of Saydet El Talle or Our Lady of the Hill. Just a few steps from a Maronite monastery, tradition holds that the church goes back to 451 when it was built on the site of a Phoenician temple dedicated to Astarte. Enlarged, restored and rebuilt over the centuries, today it bears the marks of both natural upheavals and human conflict. Saydet El Talle is consecrated to the Miraculous Virgin and is one of the most popular places of pilgrimage in Lebanon. The first Sunday of August is ostentatiously celebrated in this church, surrounded by the buildings of the monastery.
The Church of Saint George at Deir El Harf in Ras El Metn
A pine wood shelters the Greek Orthodox Monastery of Saint George at Deir El Harf. Although the exact date of construction is not known, documents are available detailing its history from the 18th century. A simple structure with an open courtyard, the monastery consists of a church and the monk’s cells. The church is appointed with a wooden inconostasis and rich collection of 19th century icons. The frescoes covering the walls and vaults were completed in 1971-72.
Deir El-Moukhalles or Monastry of the Holy Savior in the Shouf
The Greek Catholic Monastery of the Holy Savior founded in 1711 ia a short distance from Joun, where Lady Hester Stanhope live. The monastery, built on land donated by sheikhs of the Joumblatt family, has a beautiful little church as well as a collection of icons, precious manuscripts and other religious objects. The large monastery, with its red tile roof, bell tower and courtyard, overlooks fragrant orchards and wooded hills.
Deir Mar Maroun or the Monks’ Cave in Hermel
A few hundred meters from the source of the River Assi (Orontes) in the Hermel area of the north Beqaa is the Monastery of Saint Maroun. This amazing three-story cave is cut into sheer rock more than 90 meters high. Known as “Mougharet Al Raheb” or Cave of the Monks, this is, in fact, a pilgrims’ monument. An altar, a staircase and small cells carved from the rock make up this place of devotion, marked by humility and trusteeship. According to widely accepted legend, the site is identified with Saint Maroun, founder of the Maronite community.
Hermits’ Caves in Fourzol
In the Beqaa plain 56 km from Beirut numerous caves are cut into the rocks around the small village of Fourzol, which in former times was an important Christian center. These caves, which sheltered monks or “habis” (hermits) attest to an isolated but intense monastic life.
Saydet El Mantara, or Our Lady of the Guardian
On a hill overlooking the coast a few kilometers from Sidon stands the sanctuary of Saydet El Mantara or Our Lady of the Guard (from the Arabic “Natra” which means “wait”). We know that Mary, mother of Jesus, followed her son on his journeys between Cana, Tyre, Sarafand and Sidon. Popular Christian tradition in Lebanon says that it was on this hill in Magdouche that the Virgin awaited the return of Jesus from his apostolic wanderings.
The cave of Saydet El Mantara was made into a sanctuary by early Christians. Then in the 1720’s a villager discovered an icon of the Virgin on a small altar at the bottom of the cave – by then long forgotten and covered over. Today, the site is marked by a small modern tower on which stands a statue of the Virgin holding the infant Jesus. An annual pilgrimage takes place in Magdouche every September 18 to mark the feast of the birth of the Virgin.
Cana
Evidence that Cana El Jaleel (Cana of Galilee) is located in the south of Lebanon demonstrates the historical and Christian importance of this part of our country. This evidence not only includes Eusibius of Caesaria, the church historian who lived in the third century and the writings of Saint Jerome, but also the rock-carved hermitages that provide further proof of the early presence of Christianity in the region.
The thesis that Christ’s first miracle, changing the water into the wine at the wedding at Cana, took place in this small region, has been upheld by several modern historians. In addition, the Gospel of St. John tells us that Christ performed a second miracle in this place. A nobleman from Capernaum journeyed to Cana to ask the Nazarene to cure his son, who was seriously ill. Jesus granted his request and the son was cured.
Cana is also the village of Nathaniel, one of Jesus’ first disciples, who is certainly the apostle Bartholomew of the Synoptic Gospels.
Today, in addition to the sanctuary of El Jaleel at Cana and that of Al-Sharqieh, south of Nabatiyeh, this region is considered a holy place. The cave of Cana has been restored by the Ministry of Tourism and declared an historic site.
Churches and Monastries in Lebanon
