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Location, Buildings and Grounds Establishing and Building the Church 1860-1929 Expansion and Acquisitions 1930-1978 Further Expansion and Development 1979-1995 |
About
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Location, Buildings and Grounds SAINT MARY'S ORTHODOX CHURCH OF DORMITION is located in an area of Beirut called Ras Beirut. The church estate (“Waqf”) is on a piece of land covering 7979m2. The Church covers an area of 630m2. Within the limits of the “Waqf” is the Saint Mary’s Orthodox College including a five floor building housing all classes 1-13 and a four floor building housing all preschool classes. Furthermore, within the grounds of the Church is the Church Center including a reception hall, the offices of the priests and the Parish Council, a library, a youth center, a conference hall, and a dispensary. The surface of each floor is 310m2. The estate also includes a rectangular building parallel to Bliss Street. The ground floor contains several shops that are rented out. This building was purchased from the American University of Beirut in 1973. The delimitations of the “Waqf” are Bliss Street and the American University campus from the north, from the south, Makhoul street, and from the east Omar Ben Abd El Aziz street and the American University Hospital.. To the west is the busy shopping street, Jeanne D’Arc. |
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There was no Orthodox church in Ras Beirut before the year 1860. The
congregation prayed at the Saint George Cathedral situated
downtown in Parliament Square. They would also pray at the Saint Elias
El Btina church in Msaytbeh, at the southern east side of Ras Beirut.
Next to Saint Elie was Saint John’s church with its cemetery
where they would bury their dead. Both churches were considered far
away due to the difficulty of transportation and the poor conditions
of the roads. To this should be added the danger presented by highwaymen
who were active along the narrow, little used alleys. |
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Father
Wakim Gehchan was the first priest of the new church. Mr. Jibrael and
Mr. Antoine Rbeiz were nominated Trustees of the “Waqf” (estate)
according to a document from the year 1884. After the completion of the
church building, the parish members and the Trustees worked to ensure
the building of schools that would educate the parish members and raise
them according to the Orthodox Tradition. However, as there were few
schools in the area, they did not object to accepting children from
other sects. The goal of the Trustees was to create tolerance
and understanding among all sects. When the church was first built, the building area did not exceed one hundred and seventy square meters, i.e. thirteen meters length and thirteen meters wide. A photograph from 1892 reveals a two story portico with a brick tile roof and underlying vaults on the western side of the church. The above mentioned photograph also reveals an elongated one story building on the southwest of the church. According to a document written in the second decade of the 20th century, the building comprised the residence of the sexton (quandalaft) and a school for boys. It had seven rooms, two of which were reserved for the sexton and the other five for the school. (See chapter on “Schools of the Waqf”). The sexton’s apartment was later on allocated to the congregation’s priest. The land adjacent to the church from its northern side became its cemetery. Since the end of the nineteen hundred, orthodox families from different places in Lebanon joined the congregation in Ras Beirut seeking education at the Syrian Protestant College (founded in 1866) later to become the American University of Beirut. Orthodox families continued to move to Ras Beirut all the way up to the Civil War (1975 - 1991). After 1930 there was an amelioration of the congregation’s social and economical standards. Family businesses evolved from farming and pseudo-industry to industry and modern commerce. The presence of Orthodox students at the American University and the arrival of Palestinians families that settled in Ras Beirut, helped increase the number of participants at Church services and therefore the Church’s income. |
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Expansion and Acquisitions 1930-1978 By 1930 the Church’s area was no longer sufficient to hold the increasing number of the congregation. So, in 1930, after receiving approval for assistance from the parish, the Trustees decided to enlarge the church. The work started and the parishioners provided financial and moral assistance. A person who could not donate money, donated a few working days according to their experience or knowledge. The businessmen and industrialists donated what they could afford in building materials; tiles, wood paints and steel. Among this last category was Iskandar Araman, one of the biggest building contractors in Ras Beirut and Jergi Nicolas Rbeiz who became Mukhtar (Mayor) in 1933 and who contributed to the building process with his expertise as a mason. After the first expansion in 1930, the area of the church was 270 square meter. It is believed that at the time two small altars were added on the right and left of the main altar. A corridor and vaults to the southern and western sides were followed by a passage leading to the bell. To reach the passage, stairs were built from the southern side reaching as well the roof of the rectangular building, known as the Boys’ School. |
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| In the following years, the Trustees were able to equip the church with its needs; chairs, icons and curtains for the iconostas. In the cemetery they built drawers and passages. They also built an annex to the Boys’ School and added rooms to the priest’s house as well as building a place for the sexton to live. In 1973, the Trustees bought the building alongside the cemetery from the American University. The purchase was completed after extensive negotiations with its Board of Trustees. The University had at first no intention of selling the building nor did it need the money. But the Trustees persevered, investing much of the church’s savings in the purchase. | |
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Further
Expansion and Development 1979-1995 In order to meet the congregation's needs some members of the parish, suggested building a second church adjacent to another concentration of Orthodox in the area. However, the cost of land made acquisition of the required area very difficult. Thus, the issue of building a second church was shelved. It was then decided to build a cathedral in place of the existing church. Consequently, several specialized architects were contacted to study the project of building a cathedral on the site of the old church. The study showed the impossibility of the project's execution for the following reasons: 1. The need of a greater plot of land than the area occupied by the old church. 2. The nature of the land on which the cathedral was to be built. The land is mainly rocky. The rocky layers needed to be broken, smashed and extracted in order to build the foundations and the cellar. This would increase the costs of excavations and construction work. It would be difficult to ensure funds from the savings of the “Waqf” or from donations. The Trustees made extensive contacts with parish members who were considered financially able. Those contacted concluded that whatever amounts may be collected would not be sufficient to cover the costs of the project. Thus, it was decided to expand the existing church despite the difficult financial situation. The Trustees had faith that the Virgin Mary would facilitate their quests. They also knew that the general trend among the congregation was toward expansion and modernization. The existence of the school for boys leased to the Ministry of Education created an obstacle to the expansion of the church. However, the dilapidated condition of the building resulting from damage received during the Civil War, facilitated the inclusion of the school to the “Waqf”. In 1979 the school building was demolished as a preliminary step to start construction. The Trustees, with the assistance of architect Gregory Sirof, decided to give the expanded church building a Byzantine structure with some adjustments. Architect Elie Chweiry was called upon to execute the project. The expansion work of the church continued until 1981. The rehabilitation of the front courtyard was a masterpiece of architecture. The courtyard was embellished with flowery gardens, a side water fountain and in the center a “ficus” tree. During this period, the financial condition of the “Waqf” improved through revenues from the secondary school established in 1973, donations in lieu of wreaths at funerals, and contributions from furnishings by the parishioners. Some major benefactors that contributed to the expansion of the church and the rehabilitation of the Church Center were: Mr. Issam Fares who equipped the Church and the Church Center with a central air conditioning system; Mr. Raja Arida, who donated chandeliers for the Church; Mr. Eliya Mikhail Rbeiz who with Mrs. Evelyn Ibrahim Rbeiz, donated the electric bell and its cupola; Mr. Nadim Najm who contributed the marble paving of the parish hall, Mr. Hassib Sabbagh who donated the chairs in the parish hall, and Mr. Adib Farha who donated a generator ensuring continuous lighting. |
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Father Wakim Gehchan,
the first priest of the Church, was succeded by three priests of whom
we know little. Khaled Rouweheb suggests the following line of priests:
Wakim Jahshan, Nicola Salim Basila, Ayyub Malik, Nicola Rubayz, Nicola
Khalaf, Hanna Sakkab (1954- 1975), Archmandrite Iskandar Nasr (1976-1992)
and Germanos Hage (since 1970). |
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Father Nicolas Khalaf was in charge of the congregation from 1924 to 1953. He lived with his family on the “Waqf” where he used the big eastern room as a reception hall. When his family grew larger, he annexed two rooms from the Boys’ School to assure a more comfortable living place. Father Khalaf had a strong personality. .He was a loving man who had a strong, musical voice that incited the believers to participate in the services. He always stressed on the importance of abiding the customs and traditions of the church. |
Father
John Sakkab came to Saint Mary's in 1954. He was originally
from Palestine He was intelligent, dynamic, and sociable and had a strong
musical voice. Father Sakkab organized a choir to help the chanters.
He was also concerned with Catechism and Sunday School. He encouraged
the organization of a youth club that would include sports, social
and cultural issues and help educate the new generation both mentally
and physically.
When security in the country started tumbling, Father Sakkab was concerned
about the safety of his children and their future and decided to emigrate.
He got an authorization from the Archbishop and left with his family
to America in 1975.
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By 1970 the church could not contain all of the believers especially
for Divine Liturgy on Sundays and Feast Days.So the Trustees organized a second
Liturgy celebration on
Sundays. This necessitated the nomination of another priest. Father Germanos Hage was appointed second priest in 1970. |
Father Germanos Hage.
(click on the picture for info) |
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Archimandrite Iskandar
Nasr was appointed to serve at Saint Mary in the summer of
1976. Before being appointed to Saint Mary, Father Nasr was the priest
of Saint George Cathedral in Parliament Square. During the Civil
War, while he was still at Saint George, he was threatened and harassed,
and even wounded by being shot by strangers.While at St. Mary's
Father Nasr, in cooperation with a group of parishioners, created a
relief committee that served the poor and displaced in the parish. After ten years
of participation in the pastoral responsibilities of our Church, Father Iskandar’s health deteriorated. This obliged him to curtail his
pastoral activities. Father Nasr passed away in 1992. |
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In
the fall of 1997, Father Antonios Ekserlis, was appointed to Saint Mary
to assist Father Germanos Hage, first as a deacon and then as a priest. |
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(click on the
picture for info) |
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The
Parish Council According to the law for Church Trustees (Wukala) issued by the Archbishopric of Beirut in 1887, the Sayyidat Al Niyah Church should have three Trustees. In 1954 the number of Trustees was raised to four. In January 1993, the Holy Antiochian Synod, headed by His Beatitude Patriarch Agnatios IV, Patriarch of Antioch and all the Orient, issued a degree stipulating the formation of Parish Councils to work with the priests on pastoral, financial and social affairs. Accordingly on 8 June, 1995 the following members of the congregation were chosen to constitute the Parish Council of Saint Mary's Orthodox Church of Dormition : |
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| Iksarkhos Germanos Hage Parish | Priest |
| Sami Nakhle Khoury | Ex Trustee (passed away in 2002) |
| Gabriel Anis Rbeiz | Ex Trustee (passed away in 2003) |
| Kamil Tawfik Rbeiz | Ex Trustee (passed away in 2006) |
| Bahij Jirji Bekhazi | |
| Michel Daoud Bekhazi | |
| Adib Faez Farha | |
| Georges Hanna Katouf | |
| Alex George Kutteh | |
| Samir Youssef Obeid | |
| Michel Jubran Rbeiz | |
| Adel Jamil Tadros | |
Religious Education In the beginning, the concern of the parish was to provide a church for prayers and a burial grounds for its dead. The parish lay members were few and interrelated. Apparently, they were pious men who regularly attended Liturgy and performed prayers wherever needed. The majority of the priests were local. They were not required to possess higher education nor theological specializations. The orthodox children received religious instruction in the Russian missionary schools which later, as mentioned below, became the property of the Orthodox Benevolent Association. When the orthodox schools were leased to the Ministry of Education, orthodox priests used to go to the classrooms at fixed times and instruct the students in the Orthodox Tradition. On acquiring the schools from the Ministry of Education in the nineteen seventies, the priests gained a larger role in the religious education of the youth and children of the parish, particularly following the nomination of Father Germanos Hage. |
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The
Schools of the Waqf Between 1887-1889, soon after the construction of the Church, two primary schools were established in its vicinity. At the west side of the Church a school for boys named St. George's School, was established. On the east side of the church a school for girls named Our Lady Virgin Mary School, was established. Other free-tuition schools were established in Beirut within the periphery of convents or churches. These schools were built by Russia to demonstrate its concern about the Orthodox community and to teach the community's children the tenets of their faith and their social rights. Another aim was to discourage conversion to other faiths which often was encouraged by business relations with the West. In 1880, Russia handed over the management of these schools to the Imperial Palestinian Association which was founded in Russia. The Association took its name from the fact that it started its activities in Palestine. It later extended establishment of its schools toward the north in Syria and Lebanon. However, the number of these schools was small in comparison to the number of Greek Orthodox in Lebanon at the end of the 19th century. According to Prof. Elias Jahchan, the number of the Orthodox community in 1889 was 27.93% of the total population of Beirut which represented the largest Christian community at a time when the whole Christian community represented 65.65% of all residents. The Palestinian Association hired most of its schools’ teachers from Russia. They would teach Russian and other languages. The school's management remained under the custody of the Palestinian Association until the early years of the First World War. Management was then handed over to the Orthodox Benevolent Association. In the early years of Lebanon's Independence (1948) the two Orthodox schools beside Saint Mary were leased to the Ministry of Education as public schools. Archbishop Eliya Salibi deemed it appropriate to lease these two schools temporarily to the Lebanese State in view of the fact that the Orthodox Benevolent Association lacked the required teaching standards. Following the Ministry of Education's acquisition of the school for girls, its building was expanded in order to accommodate an increasing number of girl students. |
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In 1971 negotiations
started with the Ministry of Education concerning the building of a
more modern school to be leased for a higher rent to the Ministry. The
Trustees asked Dar al-Handassah to design the building plans and specifications
and to supervise construction works. The contract was awarded to architect
Elie Chweiry who with the Trustees met Archbishop Eliya Salibi, and his
assistant Bishop Gofrail Salibi who gave their blessing to start construction.
The old school building was demolished and over its ruins a modern building
rose. The building had a subground, a ground floor and two higher floors.
Construction works were completed the following year (1972). In the meantime, the Trustees studied the issue of increasing the rent and the recuperating of the “Waqf” schools in order to accommodate and teach the parish children and to provide opportunities for needy parents to enroll their children in these schools. They discussed the matter with the Ministry's officials but received no favorable response. They subsequently referred the matter to the then Minister of Education, Dr. Najib Abu Haidar. The latter agreed to vacate the premises if a co educational secondary school would be established in place of the old schools. Thus, the Saint Mary’s Orthodox College was founded following the acquisition of a teaching license in the name of the Orthodox Archbishopric in Beirut. The school had a capacity of 715 students of both sexes, forming an inseparable asset of the Orthodox Waqf. Given that the Secondary School was adjacent to the American University of Beirut (AUB), it was natural that it adopted English as the language of instruction. The school opened its doors for everybody without exception. Thus, it formed a unique example of Christian-Muslim coexistence in an intellectual, cultural and social openness rarely emulated in Lebanon. The Trustees then signed a ten-year management contract with educator Professor Kamel Deeb who ran the school till 1983 when the Trustees decided to terminate the exploitation contract and manage the Secondary School for the Waqf account. |
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Three headmasters have succeeded
one another since that time. They are: Dr. Leila Nemeh (1983-1990),
Mr. Ramzi Ataya (1990-1993) and Father Georges Dimas (1993 till
present). The headmasters introduced
various publications, new educational and recreational programs, modernized
the curricula and the methods of teaching. They established a library
and laboratories. |
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During this time, the Trustees added new floors
to the school building beside constructing a
new four floor building on the northern side of the church, The new building houses all preschool classes.
St.Mary's Orthodox College has
today approximately 1200 students. |
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The history of the church is based on Michel Jibran Rbeiz’s
book
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* Michel Rubeiz
is an ex Trustee as well as one of the present members of the Parish
Council. Khaled Ruwaheb was a graduate student in Middle Eastern history when he wrote his research paper on the Church. He received his doctorate from the University of Cambridge, England, in 2003. |
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