There exists only one manuscript about ecclesiastical Maronite ecclesiastical architecture
(written in the 17th century by the patriarch Stephen el Dweihi) and there is no revised or
subsequent work of reference, which this thesis aims to address. To this end, these were
the critical questions investigated:
This thesis begins by taking stock of the extant vestiges which, with a few exceptions, are
confined to Mount Lebanon and north-east Lebanon namely in Byblos, Batroun, Bcharri,
Koura, Keserwan, Matn. This area is characterized by a series of spurs and mountain
tops, wild deep valleys and remoteness, and the architecture is rooted in this landscape.
Its resources for construction are the materials at hand, and the buildings are usually
located in villages on the spurs, and one finds that the Maronite ecclesiastical architecture
is indistinguishable from the general secular and residential architecture. As such it is
"grows" out of the land, is modest in size and scale, and is historically without belfry, i.e.
a hidden architecture.
While the general disposition of Christian churches is similar, Maronite vernacular
houses and churches are block-like with flat roofs, stone walls, and very often with
vaulted interiors and minimal of openings. The church is thus another house, rectangular
and aligned east-west and is devoid of decoration; the sanctuary is usually apsidal with a
minor aperture above the apex of the dome and below the vault of the nave. The
particular characteristics of the Maronite church are its east-west orientation - parallel to
the spurs which characterize the littoral Lebanon - the presence of a sustainable source of
water, and an evergreen tree. The church was conceived for a standing form of worship
and without physical barrier between the nave and the sanctuary; and the main and
possibly sole source of daylight (but the open door) is the eastern aperture. The bima
platform is located in the nave to reflect the monotheistic ideology adopted by the
Maronites. Over the centuries, and despite the influences from the Roman Catholic
Church, with which it is in full communion, the Maronite church has preserved its
identity which is austere and, in particular, free of the 'dramatic mysteries' associated
especially with the Baroque churches.
Having studied Dweihi's manuscript and his 11 chapters on Maronite ecclesiastical
architecture, this thesis asks whether these are still relevant? How can the manuscript be
updated for contemporary interpretation towards a rooted modem Maronite ecclesiastical
architecture? The architecture of Lebanon has fascinated at least three authors (Ragette,
Liger Belair, and Abou Sawan) whose works date from the late 20th century and have
become standard references. Others have documented various works on the Maronite
people and their religion, but, not since Dweihi' s manuscript of the 17th century has an
attempt been made at documenting and extending Maronite concepts for ecclesiastical
architecture. Interestingly, Dweihi in his time was reacting to what he saw as a
contamination of the Maronite church by Roman Catholic influences; this thesis was
prompted by insensitive and ignorance in contemporary Maronite ecclesiastical
architecture. The thesis is thus dedicated to proper custodianship of the heritage and the
informed and sensitive design of new 'houses ' for Maronite worship. / Thesis (Ph.D.)-University of KwaZulu-Natal, Durban, 2004.
| Identifer | oai:union.ndltd.org:netd.ac.za/oai:union.ndltd.org:ukzn/oai:http://researchspace.ukzn.ac.za:10413/9427 |
| Date | January 2004 |
| Creators | Kiprianos, Joseph. |
| Source Sets | South African National ETD Portal |
| Language | en_ZA |
| Detected Language | English |
| Type | Thesis |
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