SOURCE: Notables and Clergy in
The Maronite clergy
The Maronites originally had few contacts with the Ottoman authorities, or, if such contacts did exist, little evidence of them has survived. In a document from 1609, the governor of
Officially, the Maronites were obliged to pay the jizya tax, or poll tax for non-Muslims. It seems that in the 17th century poll taxes were paid in the coastal cities and the Mountain in various forms (khardj, shdshiyya, jaliyya). Sometimes the clergy and monks were explicitly exempted since they were considered “poor” and thus not subject to taxation. There are, however, indications that extraordinary arrangements were agreed upon for the financial relations between the clergy and the local authorities. Patriarch “Awwad (1705-1733) in particular paid regular amounts to the Hamada muqaddams of Bsham.5
The history of the relations between the Maronite church and the
As far as we know, before the 18th century the organization of the Maronite church was predominantly based on customary practice, as no codices of regulations for the legal basis of the church hierarchy and organization existed. As sources for the history of the Maronites before 1700 are scarce, a reconstruction of the structure of the Maronite church in this period can only be tentative.
Traditionally, the Maronite community was, at least formally, led by the patriarch and the church hierarchy, which was shaped according to the model of the Eastern Christian churches. Before the 18th century the patriarch enjoyed full authority over the body of clergymen consisting of metropolitans (mutran), deacons (khuri), priests (qass) and chaplains (shidydq, shammds). In theory, the rank of mutran was not identical to that of usquf (litt. “bishop”), or ra’is al-asdqifa (“archbishop”), but in practice the distinction disappeared in the course of time. The duties of the prelates were twofold: ritual performance, i.e. the right to hear confessions and to perform the sacraments; and administrative rights and duties, such as the nomination of clerics, the collection of tithes, etc. This study will concentrate on the second category, as it is intimately connected to the social role of the clergy and the relationship between the church and the secular powers.6
The title of the patriarch read “Patriarch of Antioch and all of the Orient” {Batriyark Mawdrina Antdkiya wa-Sd’iral-Mashriq), but this formulation was never endorsed by the