Our Lady of Ainebel -Why the Dahr El-Assi Hill

Our Lady of Ainebel -Why the Dahr El-Assi Hill  

to erect the shrine of the Virgin Mary,

Mother of  Light, Em El-Nour?

Five arguments or reasons to justify our view such an option:

The main reason is drawn from the history and sacred geography.

 A careful reading of the Gospels tells us easily the places where Jesus had traveled in the Galilee and the Decapolis (the pagan cities) which included parts of the current Lebanese areas in South and Bekaa. Several historians, geographers and researchers have discussed issue of concern to Ainebeliotes preparing now to build a shrine to the memory of the Blessed Virgin Mary Mother of Light, Em El Nour. Therefore, according to biblical and geo-historical sources, it is not impossible to follow in the footsteps of Jesus , his disciples and  sometimes his mother Mary , on the Lebanese trails. What a joy for Ainebliotes if their small town, and especially the Dahr El Assi Hill, is situated on the paths of Divine Master and His Mother Mary? The following analysis, based on geo-historical and biblical arguments, tries to provide an answer to this question, following 6 steps:

  I- From Yaroun to Cana and Tyr, urgent to pass by Ainebel and Dahr-El -Assi:

a. Taking the border of Yaroun village as a starting point of the journey of Jesus into Lebanese land, some historians argue that Jesus left Capernaum, a town on the shores of Lake Tiberias, to proceed to Cana and Tyr. It is on the actuel Lebanese soil where Our Lord has shown his first glory, especially during the famous wedding in Cana (read: Jn 2:1-12) and at the Haramoun Mount (read the 2nd Epistle of Peter: 1 .16 to 18, referring to the Holy Mountain)

   b. Between Tyre and Sarafand Jesus healed a Lebanese young girl, called Berenice , daughter of the Canaanite or Syro-Phoenician woman (Mt 15,21-29), called Justa (Adila in Arabic) according to some traditions .Adloun, the Lebanese town situated  between Tyr and Sarafand must have its name derived from the name of this woman whom Jesus had said: "O woman, great is your faith" Mt 25,21-29)?

c. Jesus visited Sidon according the text of the Gospel (Mc 7, 24-31) and Maghdouche -according to some historians, based on the Gospel texts and traditions. From that location He continues his journey to the cities of the Decapolis , more than ten cities in South Lebanon, Bekaa, Syria and Transjordan. Mary would have expected her Son on a hill near the town of Saida. (Al-Mantara) 

  d. At Mount Hermon and its vicinity, held the Transfiguration, rather than in other sites, according to Italian-Lebanese researcher Martiniano Roncalia in his book "In the footsteps of Jesus in Phoenicia / Lebanon” edited on 2004.

   e. In Caesarea Philippi, Banias, near Marjayoun, Jesus, announcing the founding of his Church, said to Peter, "Peter, you are Peter (rock), and upon this rock I will build my Church"

   f. In the former South Lebanon. Jesus would have traveled to the Bekaa region, according to the biblical texts and traditions in the footsteps of the ancient biblical prophets and fathers: Abel, Noah, Shit, Lahia Youshaa, Elijah, Jonah, etc.. Is Ainebel name derived from the name of Abel? Possibly. The Arab Christians called Jesus Abil.

II. Ainebel halfway between Tiberias and Tyr:

In this geo-historical and biblical context, presented above, Alfred Durant and other Biblical Atlas, used to situate Ainebel, even if not explicitly cited ,on the main Halfway that Jesus would take in moving between the region of Galilee and that of Tyr. To join Cana from Yaroun, near Jish or Jiscala, birthplace of the family of St. Paul, Jesus had to pass inevitably through Wadi Yaroun, whether to engage in the paths leading to Wadi el Ouyoune, through  current land of Rmeich and Dibl, Kafra and Yater, or to take the path of Tibnin between Doueir and Chalaboune lands. Has he passed accross Deir Intar near Tibnin (the verb Natara in Arabic means to wait or watch, as well as  Mantara regarding  Maghdoucheh) ? Some traditions underlines this fact. In all case , being raised similar questions are legitimate. Relying on various map and Bible Atlas, edited by eminent scholars, we simply retain the idea that Alfred Durand underlines in his map attached, showing clearly the way of the passage of Jesus on Ainebel land.

III-A panoramic view: North portal of Ainebel, Dahr El Assi also offers a panoramic view:

At North-East, Haramoun, Jabal El Sheikh, so long  sung by the poets and the Bible, stands with all its majesty, its summits crowned with snow during the four seasons .It is visible from the Dahr El Assi Hill ;the book of Psalms says: "The north and south, Thou who created them, Tabor and Hermon have shouted your name for joy" .About the same mountain the book of "Song of Songs" says: “Come with me from Lebanon, my bride, come with me from Lebanon. Descend from the crest of Amana,from the top of Senir, the summit of Hermon, from the lions' dens  and the mountain haunts of the leopards.” (4.8);

At the west , like a beautiful painting, hills and valleys of Jabal Amel are spread ,joined to one of the purest horizons surrounding the legendary City of  Tyre, with all its cultural and glorious image , to Naqoura Cape;

At the south ,rises gradually chain of mountains beginning from Rass El Naqoura, through Alma, Mansoura, Jish and kfar Berim until Jarmaq or Mount Meiron, the highest peak in Palestine-Israel (1200 m);

At the East, the haze often hides behind Yaroun and Maroun El Rass, the mysterious region of Houla welcoming streams from Haramoun and feeding the Jordan River where Jesus received baptism from John the Baptist. At Houla visible from Dahr El Assi, we can see the beginning of the first milestones of the deepest geographical depression on the face of the earth ,and finds its the deepest point on the shores of the Dead Sea , with 394 meters below the level of the Mediterranean sea.

IV-" El-Assi" ,"against the current, inaccessible”, qualification and  name imported from the Quadisha valley and El-Assi River :

 In addition to geographical and biblical arguments mentioned above, Dahr El-Assi draws its name in ainebliote traditions dating back to the time of the foundation between 1597 and 1602, when the Emirs Maan had consolidated the borders of their area power, based largely on Christian allies. The first arrivals to Ainebel originating Hadath El Jebbeh in northern Lebanon, had baptized by the name of "El-Assi" the highest hill in their farm because of its western inaccessible slope . Furthermore, originally, El-Assi River takes its source in northern Lebanon and opening into the sea near Antioch (City, now in Turkey, where the first Christians had receive for the first time their  name ) ."Inaccessible , against current” ,El-Assi, as a name given by the first inhabitants of Ainebel is also one of the cave "El-Assi" overlooking the Quadisha valley (Holy Valley) , the ancient seat of the Maronite Patriarchate, symbol of identity ,National Sanctity and peaceful resistance to the conquerors of all times. Quadisha is the kernel of the idea of independance and sovereignty of Lebanon and its coexistential culture. Historians report that in the "El-Assi" cave, a small group Hadath El Jebbeh population fled ,under Mamluks (14th century) to escape the massacres perpetrated by the occupiers against the local population ; but discovered by the enemy, the habitants found a tragic death; Six centuries later ,the speleologists (cavers) discovered in the last thirty years (1977)  the mummies of the cave El-Assi victims. Is there any relationship between these El- Assi cave victims and the first inhabitants of Ainebel? If such an act came  to be uncovered by historians, it will can better explain the strong attachment of ainebliotes to this hill so full of memories ,so associated to their heritage, known or unknown, past and present. In fact, they are attached to this site , even unconsciously, as a very precious treasure.

"Inanimate thing, do you have a soul attached to our soul and strength it to love?  "Said the romantic   poet, before such a situation.

V-Site of memories touching the bottom of the collective ainebliote spirit:

 In addition to the memories and events so laden with symbolism surrounding the Dahr El Assi hill, for both the ancestors and the current ainebliote generations , we have to accumulate , over the years, other memorabilia relating to the collective ainebliote soul, alternating joys and sorrows, bravery and disappointments, fears and hopes, faith, sometimes rebellion, but always passion to live.

For all these reasons, away from any tendency, Dahr El Assi Hill, loaded with many sweet and nostalgic ainebliote memories, remains the privileged, the most appropriate and most suitable on all levels, biblical, historical, ecological and poetic, to house an object as valuable as that of the shrine  of the Virgin Mary: Gift of Heaven for humanity, and gift of Lebanese Galilean territory for Heaven.

Joseph Khoreich

Beirut du  2 - 12 - 2009

The Church of Our Lady of Assumption Ain Ebel- South Lebanon

Bonjour de Ainebel,Kifkon ya shabeeb!!

The Church of Our Lady of Assumption
  Ain Ebel- South Lebanon

1- History and Features
In Lebanon shrines dedicated to the Blessed Virgin Mary are hundreds. Several reasons are behind this exceptional devotion to the Mother of God (Theotokos), since the first steps of the Christian religion in Phoenicia (Lebanon).

 Located on the same line of faith, the Maronite Church has always remained faithful to this tradition, especially as Marie, daughter of the region, is a symbol of the Universal Church, people of God. By Her holiness, She has dethroned the female goddesses of Eastern religions pagan and replaced them in people’s hearts and Traditions.

Ain Ebel’s Christian Maronites and Greek Catholics residents are no exception to this religious path, because they belonged to the chalcédonian tradition (official Catholic and Orthodox) known by its special devotion to the Virgin Mary contrary to the Nestorian tradition . Before the 17 the century and the Ottoman Empire they have been returned in southern Lebanon district Bilad Bechara (Country of the Annunciation, nickname given to this region), coming from Cedar Mountain. Devoting their first chapel at Our Lady of the Assumption, they wanted, without doubt, express their dual commitment to religious and national traditions. The chapel patriarchal headquarters in the holy valley (Quadisha) dedicated to Our Lady of the Assumption still bears the same name. Hailing the Mountain cedar, known by its strong Christian roots, it is therefore not surprising to see the first emigrants to ainEbel keep the same surname for their sanctuary.

The first Shrine

It was built around the beginning of the 17th century on the hilltop overlooking the spring of the village. It was served by his first parish priest Father Youssef Abdel-Massih Elias Tawil. The small parish was privileged and proud that even his priest was a cleric educated at the famous Maronite College of Rome founded in 1584.feeling which has never been departed without justification. Indeed it aroses for the modest parish requirement of moral and spiritual, cultural and social factors which have fructified with time in many vocations including priests and even bishops and a cardinal Patriarch.

Having an area that does not exceed the 96 m2, the former sanctuary has served as a parish church, for nearly three centuries, for a community made up of dozens of farmers families. It was not until the 19th century circles that the number amounts to a thousand: They will be part of the diocese of Tyre (famous Roman metropolis and former Phoenician city) from 1907:

Plan of new sanctuary

Meanwhile, in 1866, the Archbishop of Saida Mgr Boutros Boustani, religious and social reformer, known by his national positions for Social Justice, addressing power face to Turkey, made his tour and arrived to Ain Ebel parish, 6 years after the massacres of 1860. Christians need to disengage from the state of despair in which the war has thrown them. The archbishop has not failed then to encourage his flock with promises of sunny days , cooperating on the field with missionaries Lebanese and  Jesuit congregations and with  the San Hearts women congregation ,to launch the construction of the first schools and places of worship in the region .

In such a context Ain Ebel was endowed with its first school and health centers. At the same time the new sanctuary began to emerge, spacious, modern and strong. The construction is headed by master masons and architects Lebanese and Italian. The parishioners are enthusiastic and are working their best, offering personal efforts and finance, also relying on donations from emigrants who took the path to Argentina, Palestine and Egypt-They also relied on aids undertaken by missionaries . In the various stages of construction, the inhabitants have shown a remarkable generosity: Everybody get together and volunteer work, men, women, adults and youth, assuming all the tasks related to construction.

Project’s  Steps

Between 1866 and 1917 nearly the project goes through several steps .After over 60 years the building was not yet complete. Several obstacles opposed, some coming from the Ottoman State for political and religious reasons -in fact the Turkish authorities have ordered a halt to construction during nearly 15 years, on the pretext that the people of Ain-ebel built a military fortress. Other obstacles were fuelled by divisions generated by the proselytism and new Anglophone culture advocating Protestantism at the expense of other local Christian communities.

Phase pre-final

written reports by fathers missionaries recount until the visit of the first archbishop of the diocese in 1907, Bishop choucrallah,related that the sanctuary was still without tiling, with a roof without bricks, or bell tower. This work will be carried out between 1907 and about 1920.

Unfortunately each phase was marked by tragedies and obstacles from external conditions to impede the project. So in 1920, a new tragedy comes knocking-Ain Ebel causing a partial destruction of the shrine and a great loss of human life. One hundred people the majority of whom are women and children have been  massacred by gangs hostile, in the meantime, the project of Greater Lebanon was rising ,in which Christians were the most enthusiastic supporters. That is why a  martyrium should be added to the building in 1921; Moreover, the sanctuary will be repeatedly targeted by shells during the following years. Not only partially destroyed and burned in 1920, but also in the war years the Lebanese village was caught between the dual Israeli and Palestinian fire, not counting the damage caused by various local militias (1972-2000). Until recently during the war exploded on 12 July 2006  between Israel and Hezbollah supported by Iran, the sanctuary has suffered serious damage as can be seen on photos taken at this occasion.

2-Restorations in the last 40 years

in 1966 to celebrate the centenary of the founding of the sanctuary, Archbishop Mgr Joseph Khoury decided, with the committee parish (Wakf), to launch new restoration work inside as outside the church. This is to meet the growing needs of the parish constantly increasing. 

a-So it was created a Tribune in the posterior part of the church-nef to ensure a wider space for the choir and the faithful .

b-At the same time the stairs to the roof via the church-nef has been arranged so as to ensure easy access. 

c-The surface of the walls and decorations, damaged by humidity and time have been cleaned and retyped with cement. this transaction is yet regret for the loss of some old decorations very popular in their time, and which is still experiencing nostalgia. 

d-Development of the main square adjacent to the building, construction of a presbytery of 3 storeys to ensure housing for priests of the parish-construction of a room for the holidays; offices for meetings of committees and Pastoral Catholic  movements. 

e-Restoration and displacement of martyrium, housing the bodies of martyrs of 1920 and subsequently those of the Lebanese war 1975-2006. 

f-Creating the space (a kind of  lawn)  near the shrine to erect a Memorial of Lebanese San Charbel, all work done over the past sixty years until 2000.

3- Recent Restoration 

Following the withdrawal of Israeli occupation in 2000, new needs arose: a general restoration is needed after decades under the shadow of the black days of the war, which seem  not reaching a conclusion. In three years (2002-2005) the project was implemented, thanks to the contributions of migrants in the Arab and Western countries. Restoration costing nearly $ 200,000 consisted of the following: 

a-scratch coating of cement to clean the stone walls and columns. Such an operation has led to update an architectural new semi-gothic style, highlighting a colonnade and vaults that invite the eye to the admiration and spirit to rise to the Sublime glorifying the true Creator .. 

b Restoration General tiling and carpentry seats… 

c Renewal of electrical installation, audio and sound. 

d-Restoration of the roof brick. Note that this operation was just redone after a new bombing in rockets and shells during July and August 2006. The cease fire putting end to   the e hostilities between the belligerents, the day before Feast of the Assumption (August 14) was seen by the inhabitants of Ain Ebel-as a miraculous sign. 

4- Architectural and artistic Features

a-the sanctuary is composed of 3 halls, 3 altars overcome arcades and beautiful vaults, 2 rows of 4 columns each with a diameter of 1.93 m, 

It is equipped with a large bell. 

b-dimensions: length, 28.65 m; width: 14.50 m; Height: 11.45 m 

c-In addition, the sanctuary is equipped with 3 major portals, 11 windows, 12 rosaries or cavities circular embedded in the walls., several other holes in the walls of the main vault to produce sound effects (acoustic). 

. d-A  large marble altar designed and executed by artists and sculptors of Lebanon. it was installed in 1939, replacing an old wooden altar. 

e-3 large canvases adorning each one of the altars 3: 

At the centre a painting reproducing a work of the Spanish Sevillian Bartholomew Murillo other copies of which adorn various shrines in Europe and in America under the title "The Virgin and the  Child" conducted in 1664. 

- Above the altar to the right, a painting of smaller dimension is dedicated to San  Joseph. It is a classic style of the Italian Renaissance, signed by the painter Nimr Daher Hadad and dated 1933, 

- Above the altar to the left, a painting with the same size as that of the right, represents Saint Maron, patron of the Maronite community. It is signed by the painter Lebanese Maroun Daw is a local style less refined than the previous canvas. 

f-a former sacristy, a presbytery of 3 storeys, as mentioned above, 2 spaces used space and lawn, a martyrium, a memorial of St Charbel, a monument contained the grotto of Our Lady of Lourdes with water jets. 

g-It is very important to remember that the engineers who conceived the plan of the sanctuary had planned two small altars located in the middle of each of the two side halls, left and right, the first is dedicated to San Georges and the second to San Jean Maron, the first Patriarch of the Maronite Church (circa 687). The work was not completed until days for various reasons. It is desirable that these two works would be realized  in the few next years 

h-one of  most interesting details of the sanctuary to be mentioned   is perhaps the bas-relief incorporated into the western wall above the large portal or entry of women: This is a great slab of high 1 20 cm on which are engraved three javelins cross, the emblem of Emperor Constantine 1st: This Archaeological article was found among the ruins of Doueir site or that of Chalaboun located 2 km from the village: According to research by archaeologist and French philosopher Ernest Renan (1861) it is a slab covering the tomb of one of the Ghassanid princes Arab Christians between 4e and 6th centuries: the emblem means  Pax Christi = Peace of Christ, which confirms the plur cultural  identity of the region.

Conclusion 

Named a site of pilgrimage on the occasion of the jubilee of the second millennium, the shrine of Our Lady of the Assumption of Ain Ebel-continues to attract pilgrims and tourists, especially on 14 -15  of  August each year. The procession which takes place as part of ceremonies and religious festival held to this effect is the culmination of the year. It is time  to drink  aboard the sources of faith and Christian traditions, at this Holy Southern Lebanese Land , where Jesus, Mary and the disciples are often first come, according to the Gospel. 

This historical reality that the world, and especially the Lebanese tend to forget was strongly reminded to  our memory by Pope John Paul II during his visit to Lebanon in 1997, when he said: Lebanon is a holy land , land of Saints and holiness. The Lebanese contemporaries of Jesus were among the first witnesses followers of the Good News. 

In perpetuating these traditions and memories Christians in a region abandoned on the borders of southern Lebanon, marked by high emigration as the various land in the Middle East which is emptying more and more of its  former inhabitants, descendants of the first witnesses of the Good News, the Ain Ebel’s parish especially wants to perpetuate a historical presence and a testimony of Mary: Living Jesus with Mary on a ground they have visited one day during their life on earth, not far from a native land where the girl of Nazareth had received the message and where  the Redeemer was born, lived, was crucified and rose .

Joseph Khoreich