Patriarch Gregory IV (Haddad)

Patriarch Gregory IV (Haddad) (1859-1928)

Ghantus may be spelt Ghantos, Ignatius.

Gergis may be spelt George, Georges, Girjis, Gerges.

Early life of Ghantus Girjis Haddad

On 1 July, 1859, Ghantus Girjis Haddad was born in the village of Abayh (Aabey, Abye, near Aley) of the Chouf district of the Mount Lebanon Governorate. He was the son of Girjis, son of Ghantus Haddad. His mother was Hind Salim. His Protestant father saw to his primary and secondary education in the village school (which was operated by an American Protestant mission) until 1872, and he was one of the outstanding students.

During this time, Ghantus demonstrated the potential to be able to serve the Church. He, himself, felt strongly the desire to serve. At the age of 13, he took an opportunity to approach Metropolitan Archbishop Ghufara’el (Gabriel) (Shatila) of Beirut and Mount Lebanon, of the Church of Antioch. Ghantus requested that he be allowed to enrol in the ecclesiastical school. Metropolitan Ghufara’el (Shatila) blessed the request, and Ghantus joined the school on 10 May, 1872. There, he studied under Shahin‘Atatiyyah.

Having shown himself a model student who surpassed all other students in academic achievement, Ghantus was taken by Archbishop Ghufara’el to be his private secretary on 24 December, 1875, at the age of 16.

Monastic tonsure, 1877

On 19 December, 1877, Ghantus entered the Nourieh Monastery, where he was tonsured to be a monk, and he was given the name Gregory.

Diaconal ordination, 1879

On 29 August, 1879, the Monk Gregory (Haddad) was ordained to the Holy Diaconate by Metropolitan Ghufara’el (Shatila).

Diaconal service

The Hierodeacon Gregory (Haddad) was placed in charge of the Saint Paul Society which was responsible for aiding the Orthodox churches and schools of Mount Lebanon. He continued with this responsibility until the Saint Paul’s Society was dissolved when the archdiocese was divided into 2 dioceses : that of Beirut and that of Mount Lebanon in 1901.

In 1883, the Hierodeacon Gregory was assigned to serve as the editor, and the publisher the Orthodox Christian newspaper “Al-Haddiyah” (“The Gift").

Presbyteral ordination, 1890

On 6 May, 1890, the Hierodeacon Gregory (Haddad) was ordained to the Holy Priesthood by Metropolitan Ghufara’el (Shatila).

In May, 1890, the Hieromonk Gregory (Haddad) was elected by the Holy Synod of Antioch to become a bishop.

Episcopal ordination, 1890

On 10 May, 1890, Archimandrite Gregory (Haddad) was ordained to the Holy Episcopate by Patriarch Gerasimos (Protopapas) of Antioch, assisted by Bishop Seraphim of Heliopolis (Baalbek) ; and by Bishop Nikodemos of Arkadia in Syria.

This occurred shortly before Patriarch Gerasimos was elected by the Church of Jerusalem, and transferred to the Patriarchate of Jerusalem to become the Patriarch of Jerusalem (1891).

Episcopal service

Bishop Gregory (Haddad) was assigned to serve as the Metropolitan Archbishop of Tripoli, Lebanon.

Archbishop of Tripoli

As the Archbishop of Tripoli, Metropolitan Gregory set for himself and others high standards of personal conduct, hard work and sacrifice in the service of the Orthodox Christian Church. Largely because of his love and dedication to God and to the common good, his flock loved him and followed him. Consequently, the divisions which had arisen under his predecessor Archbishop Sofronios (Najjar) disappeared, and the archdiocese became united again. Peace and love replaced dissension and hostility. The fruits of his pastoral labours in Tripoli included the appearance of new Temples, schools and charitable organisations.

Of all the schools he founded, that of Kiftin (Kaftoun) was the most noteworthy. It lasted from 1893 to 1897 and during that time, it produced many of the learned men of this period. He blessed and sanctified many Temples such as those in the name of Saint Simon the Apostle in 1892, of the Prophet Elias, and of the Archangel Michael. In 1900, he built the school of Saint Elias.

In 1896, the Association of the Burial of the Dead (the port of Tripoli) was founded, and the Orthodox Christian Association (Mina-Tripoli) in 1899, which helps needy families with food and medicine. The Orthodox Fraternity was founded in 1900, and the Orthodox Lady of the Orphans Association in 1906.

When Tripoli’s cholera epidemic ended, many of the people of Tripoli fled, but Bishop Gregory remained in the city. When his relatives asked him why he was still alive, he responded that everyone was better off than those who could not escape the plague.

After 16 years of endless struggle and service in Tripoli, on 29 June, 1906, Archbishop Gregory (Haddad) was elected by the Holy Synod of Antioch to succeed the newly-departed Patriarch Meletius II (Doumani).

Patriarch, 1906

On Sunday, 26/13 August, 1906, during the Hierarchical Divine Liturgy in the Patriarchal Mariamite Cathedral in Damascus, Archbishop Gregory (Haddad) was enthroned to be the Patriarch of Antioch.

Mariamite Dormition Cathedral, Damascus

Patriarchal service

Upon his enthronement, the title of the new patriarch became Patriarch Gregory IV (Haddad) of Antioch and All the East. He also became the second Arab to lead the See of Antioch (after it had been occupied by ethnic Greek hierarchs for 175 years, that is from the enthronement of Patriarch Sylvester the Cypriot in 1724 to the deposition of Patriarch Spiridon (Euthymiou) in 1898).

The physical territory of the Patriarchate of Antioch includes Syria, Lebanon (the political distinction between Syria and Lebanon was introduced in the 20th century), Jordan and Iraq (Mesopotamia). Beyond this territory, there is “all the East”, which includes the Arabian Peninsula and beyond (historically, this included Persia, India and China).

Since the days of emigration in the 20th century, the patriarchal pastoral responsibility began to include “non-territorial” Archdioceses and Exarchates which were at their beginning and in the early states of development abroad : Australia and New Zealand, Central America, North America, South America, and Western Europe.

One day after the enthronement, Patriarch Gregory IV (Haddad) sent letters to the Patriarchs of the Orthodox world and the heads of the Autocephalous (independent) Churches, as is customary, to inform them of the election and enthronement. They exchanged greetings, prayers, blessings, thanks and gratitude.

However, as a consequence of the election of an Arab instead of a Greek to be the patriarch, the Greek Patriarchs of Constantinople, Alexandria and Jerusalem did not recognise the elections of Patriarch Gregory and of his predecessor Patriarch Meletius, precisely because they were not ethnic Greeks. It was only in 1909 that the situation changed.

Recognition by Constantinople and Jerusalem, 1909

On 14 August, 1909, the Patriarch Joachim III (Demetriadis) of Constantinople sent a letter to Patriarch Gregory IV (Haddad) in which he recognised Patriarch Gregory’s election, and he established communion with him. On 29 September, 1909, Patriarch Damian of Jerusalem wrote a similar letter. The 2 patriarchs commended Patriarch Gregory for his virtues and honesty, and the ethnic conflict over the See of Antioch ended.

Nurturing the flock

Upon his enthronement, Patriarch Gregory began a campaign to envigourate the patriarchate. He gave special attention to the improvement of education, including the schools and especially that of the Balamand Monastery. He founded the “Al-Ni’mah” (“Grace”) magazine which became the official publication of the Patriarchate. His efforts included renovation of the Patriarchate, including church property, and filling vacant dioceses with qualified bishops.

During the time of Patriarch Gregory, several schools were established. These included the Patriarchal School in Antioch in 1908, the Homs Orthodox College in 1910, the Kaba School in 1910, the former Saint John School in Douma, Lebanon in 1911, the Al Bustan School (boarding school) established between 1910-1915, the schools of Hasbaya for males and for females in 1907, and a school in Marjayoun.

He was concerned about providing the proper education of the clergy and especially of those who might either come to higher responsibility in the administration, or who might become bishops. Therefore, many persons were sent abroad to study in Orthodox and other schools.

Pastoral tour, 1911

Around the middle of 1911, he set out on a pastoral tour to inspect the spiritual conditions of dioceses under his jurisdiction. This tour continued for a long time. He visited the towns of Bosra, Hauran (in the Diocese of Bosra, Horan and Jabal-al-Arab), Zahleh, and Baalbek (in the Diocese of Zahleh and Baalbek) in 1911, and in 1912 he visited Tripoli and Koura in the Diocese of Mount Lebanon.

Visit to Russia, 1913

In 1913, Patriarch Gregory IV (Haddad) was officially invited by Tsar Nicholas II of the Russian Empire. The tsar asked the patriarch to preside over religious services which began on 6 March, 1913, in the capital of the Russian Empire, Saint Petersburg. These services were to mark 300-year anniversary of the rise of the Romanov family to power, and the beginning of the Romanov Dynasty. On this occasion, Tsar Nicholas II issued a statement which said :

 Because of the strong historical relations which existed between our predecessors, 
 the Tsars of Russia, and the patriarchs of Antioch, we have decided to extend an invitation 
 to His Beatitude, Patriarch Gregory of Antioch to preside over the religious ceremonies 
 which will begin on 21 February, 1913 (OS), commemorating three hundred years of Romanov rule in Russia.

This was the first major trip abroad of an Arab Patriarch of Antioch.

Following the invitation of the Tsar, the Russian Holy Synod met with the Tsar’s representative and they took the following decisions :

The current traditions followed in religious services in Russia entail that archbishops, bishops and
archimandrites, all wear mitres if they take part in religious services. However, in honour of the
Antiochian Patriarch, the tradition of Antioch wi1l be followed throughout the patriarchal visit, that
is, only Patriarch Gregory wi11 wear a mitre.

A special committee representing the Holy Synod will go to Odessa to receive the Patriarch officially,
wearing vestments and chanting hymns, and will accompany him to Saint Petersburg. Similarly, at every
station bishops and priests will welcome him in accordance with religious protocol.

A large ceremony will be held in Saint Petersburg in honour of His Beatitude. The Archdeacon, carrying
the Patriarch’s staff, will ride in front of the patriarchal carriage.

The meeting between His Beatitude and the Tsar will follow the Byzantine tradition, that is, the
Patriarch will wear the ‘mantiya’ and the Tsar his official attire.

His Beatitude will stay in the Saint Alexander Nevsky Monastery. During religious ceremonies, he will
sit on a golden throne. A very expensive golden patriarchal vestment has been sent to Moscow for His
Beatitude.

His Beatitude will receive the Saint Alexander Nevsky medal, first degree, when he meets the Tsar.

Patriarch Gregory IV accepted the Tsar’s invitation. On his way to Russia, he passed by Constantinople,
where he met with Sultan Mehmed V who presented him an Ottoman medal inlaid with precious gems.
The Patriarch then resumed his journey to Odessa aboard a ship that was sent especially by the Russian
Government in order to transport the Patriarch and his entourage to Odessa. On 5 March, Patriarch
Gregory IV arrived in the Russian capital, where thousands had gathered to receive him. The welcoming
party was led by the highest-ranking clergy, the Tsar’s deputy, the mayor and Archbishop Vladimir (Bogoyavlensky).
When the patriarch stepped down from the carriage, the people chanted, ‘God grant you many years’. The
Patriarch then continued in a long procession towards the Saint Alexander Nevsky Lavra. In front of his
carriage was another one carrying Archbishop Vladimir (Bogoyavlensky) and the Tsar’s deputy. This was
followed by several carriages full of clergymen, the Archdeacon carrying His Beatitude’s staff, and an
Archimandrite carrying the Primatial Processional Cross. Then His Beatitude’s carriage followed, drawn
by 4 horses and provided by the imperial palace to transport the patriarch. The patriarch’s carriage was
followed by one carrying 2 imperial assistants and, finally, the carriages carrying the patriarch’s
entourage. With bells ringing, the patriarch was received at the monastery’s entrance by priests and
monks wearing ecclesiastical vestments, who were chanting and carrying candles and Crosses. The
reception completed, the patriarch visited the monastery’s main Temple of the Holy Trinity, accompanied
by Archbishop Vladimir (Bogoyavlensky) of Saint Petersburg and the Tsar’s deputy. Having prayed for the
Tsar and his family and having thanked the clergy, the patriarch met with the members of the Holy Synod.
When this meeting was completed, the patriarch then went to the residence of the Archbishop of Saint
Petersburg in all the pomp and circumstance with which he was received. At three o’clock in the
afternoon, His Beatitude presided over a memorial service at the Sobor of Saints Peter and Paul
at the Peter and Paul Fortress, where some members of the Romanov dynasty were buried [the tombs of some
others are at the Novospasky Monastery in Moscow]. In attendance were the Tsar, his daughters and mother,
and also many princes and princesses. Following the service, Patriarch Gregory went to the Tsar’s deputy’s
residence where he received the Representatives of the Patriarchs of Constantinople and of Jerusalem,
Members of the Duma, as well as high-ranking Russian notables.

The following morning there occurred in the Church of our Lady of Kazan, the greatest ceremony of these
national celebrations, whose impact spread near and far. Then at half past three in the afternoon, His
Beatitude took the imperial carriage, accompanied by Archbishop Alexander and the Archimandrites
Antonios and Ghufra’il and they all went to meet His Majesty, the Tsar at the imperial palace.
Archdeacon Thomas rode in a second carriage which also carried the ‘mantiya’ for when they officially met
the Tsar. At the palace, they all waited in a large reception hall for a few minutes during which
members of the royal family came to greet the Patriarch.

At long last, the Chief of Protocol came by and ushered Patriarch Gregory and the 2 archimandrites to
meet the Tsar. They all put on their ‘mantiyas’ and proceeded towards the hall where the Tsar was
waiting. The Russian custom entailed that only two persons could enter at a time to meet with the Tsar.
Accordingly, Patriarch Gregory went in. Waiting in the hall were His Imperial Majesty, the Tsar, the
Tsarina, the Crown Prince, the Tsar’s mother, along with his 4 daughters and other members of the royal
family as well. Tsar Nicholas was sitting in his throne, at the top of which was the Icon of the Mother of God.
The patriarch glanced at her, then made a bow and chanted her hymn, ‘It is truly meet [...]’
Then he respectfully greeted the Tsar who stepped down from his throne to receive the patriarch, and he
bowed before him. His Beatitude blessed and kissed him on the shoulder in accordance with the Russian
tradition. The Tsar, in turn, kissed the Patriarch’s head first, and then his right hand. As the 2
remained standing for a while, the Tsar congratulated the patriarch on his safe journey and then invited
him to take a seat next to the throne. The two talked for a while after which the Tsar said, ‘I learned
some time ago that you wanted to see me. I, too, wanted very much to see you. I also know of your piety
and holiness. Please pray for me’.

‘I am only a sinner, my lord’, said the patriarch. ‘May God reward you according to your faith and good
heartedness ; may He fulfil all your hopes and support your throne forever’. On hearing this, the Tsar
was pleased, and he kissed the patriarch’s right hand again. The patriarch then presented the Tsar
several gifts which included a chip of the True Cross, Chrism, a Gospel, an icon, incense, relics from
John the Baptist, and silk cloth. The Tsar expressed his gratitude following which the patriarch
respectfully bade his host farewell and departed.

During the interview, the patriarch read a short speech in Arabic which was translated into Russian by
Archbishop Alexander. The speech was written on parchment which also included the pictures of
Saints Peter and Paul. When the Patriarch finished reading his speech, he presented it to the Tsar. The Tsar,
in turn, decorated the Patriarch with the Saint Alexander Nevsky medal, first class, and he gave the
patriarch a gold Cross inlaid with diamonds. As the patriarch and the Archbishop bade the Tsarina, the
Crown Prince and others farewell, they all kissed their hands.

On 9 March, the last day of the anniversary, the Patriarch celebrated the Divine Liturgy. He read the
Gospel and prayed for the Tsar in Arabic. Following the Divine Liturgy, a banquet was held in the
imperial palace in his honour, which was attended by 2,500 dignitaries, all seated at 18 tables. The
utensils were of gold, silver and expensive china. The Tsar occupied the main seat at the head table,
flanked by the Tsarina on his right, his mother on his left, then the members of the royal family and
cabinet ministers. The Patriarch sat directly opposite the Tsar, while his entourage and top clergy sat
at his sides. The menu was written on a piece of paper which had the pictures of an eagle and those of 2
sixteenth-century commanders. Three toasts were made. The first was that of the Tsar, his wife and his
mother ; the second was that of the Crown Prince and the royal family, and the third was of the Patriarch
and the clergy. Music played and the palace guns fired after each toast.

During his stay in Russia, the Patriarch visited many famous institutions. He was very warmly received
by all classes, from the royal family to the common people. His visit came at a time of unprecedented
glory in Russia’s history, as Russia celebrated its most important national feast. While he was present
at one of the Russian Holy Synod meetings, Patriarch Gregory was presented with the Cross which the
Tsar’s father had given to the Holy Synod. It was carried before him in religious celebrations.
The Patriarch's gift to the Tsar was about 100 manuscripts of the rare Patriarchal manuscripts, including
the visit to Russia of Patriarch Makarios ibn al-Zayyim in the 17th century, which are now preserved in
the Library of the Patriarchate in Moscow and in the Kremlin Museum.

This is a summary of what happened during the visit of the Antiochian Orthodox Patriarch to the Russian
capital. This is an unprecedented event in the history of the Antiochian Patriarchate, since none of
Patriarch Gregory’s predecessors [that is, amongst the Greek patriarchs] had had such an experience. It
is also worthwhile to note that His Beatitude is handsome, honest, peace loving, has a beautiful voice
and is very concerned about the welfare of his flock. He knows Arabic very well, writes in prose and
poetry. He is also strong in Philosophy, logic, mathematics, history and genealogy, having studied under
Yusuf Al-Asir in Beirut. He also speaks Greek and some Turkish and Russian. He has been a poet since his
youth. (from an account by Philip de Tarrazi)

World War I (1914-1918)

World War I (1914-1918) began with the death of the Crown Prince of Austria and his wife in Sarajevo, the capital of Bosnia, by a Serb. Austria declared war on Serbia and Turkey entered the war alongside Germany and Austria.

The federalists, also known as the “Young Turk Triumverate”, or “The Three Pashas” (Mehmed Talaat Pasha ; Enver Pasha and Ahmed Djemal Pasha) took power and dominated the politics of oppression and persecution. The Armenians were massacred and the Syriacs and Greeks were the object of a great deal of persecution in 1915. The number of victims of the massacre of Armenians was estimated at about 1,500,000. This massacre was preceded by a similar massacre in 1885 by the administration of the “Red” Sultan Abdul Hamid II.

Famine

Famine spread in Syria and Lebanon because the Turks put their hands on the crops and exported them to Germany and Austria. Then the locusts contributed to the eradication of green land, and the food and prices went up exponentially.

The door of the patriarchate was turned into a source of compassion. The patriarchate’s kindness was as tender as they had expected. The door of the great and old patriarchal compound was opened wide to admit the grain convoys that the patriarchate had bought from Hauran. The camels were unloaded in the courtyard of the patriarchate in order to feed people.

The patriarchate incurred a large deficit that exceeded 25,000 Ottoman pounds in gold (excepting what was sent by expatriates to the Patriarch personally) for him to distribute to the needy and their families. Gamal Pasha and his aides did not comprehend the creativity of Patriarch Gregory nor his noblest instincts, nor his good intentions, nor his pure generosity. Sayidna Gregory respected them, and they facilitated his affairs. Sayidna Gregory treated them with loyalty and respect, but he did not submit to them.

The historian Mohammed Kurd Ali wrote that the patriarch was inspired to help the hungry and the miserable, and to open the doors of the patriarchate in Damascus to feed the hungry, and even the expatriates, regardless of religion and doctrine. The Patriarch of Antioch borrowed money from the patriarchal endowments, and he sold various properties and holdings of gold and silver in order to care for the needy. He even pawned the diamond crucifix which had been given to him by Tsar Nicholas II in 1913. He managed to acquire 1,000 Ottoman pounds from this sale. However, when one of the rich Muslims learned of this, and that the patriarch was feeding the needy Muslim as well as the Christians, he redeemed the crucifix and returned it to the Patriarch. Nevertheless, Patriarch Gregory sold it again without anyone knowing, and he kept a similar crucifix with glass ornaments. Thus, the Orthodox Patriarch lost all his possessions, but he gave a most wonderful example about the brotherhood of humanity.

At the same time that the famine was afflicting the people of Syria and Lebanon, there was confusion in North America. After the fall of the Russian Empire and the beginning of Communist repression on the Church of Russia, there was a desire to find a way to bring the Arabic-speaking Orthodox Christians in North America under the omophor of the Church of Antioch. However, there was so much confusion both there and in the Soviet Union that any progress was very slow. At first, Patriarch Gregory tried to correspond with the Church in Russia. Patriarch Saint Tikhon (Belavin) was sensitive to the situation, and he desired to find a harmonious solution. However, circumstances interfered.

The Russian Synod in Exile (Russian Orthodox Church Outside Russia) headquartered at Sremski-Karlovtsy in Serbia did not seem to comprehend the urgency of the concern, and there were differences of opinion within this synod with the Russian Orthodox Greek Catholic Church in North America (ROGCCNA,“Metropolia”) about the nature of the Church in North America. In addition, Metropolitan Germanos (Shehadi) had been acting unilaterally in North America since 1914, and later in opposition to Archbishop Aftimios (Ofeish) of the “Metropolia”. Metropolitan Germanos had established his own diocese in North America in 1918, and he supported the establishment of the Ukrainian Greek Orthodox Church of Canada in 1919. Patriarch Gregory recalled Metropolitan Germanos to Syria in 1923, but Metropolitan Germanos remained, and he pursued his independent course until 1933.

In 1922, Patriarch Gregory sent Metropolitan Gerasimos (Mesara) to the USA in order to raise funds and also to attempt to bring peace within the then rather divided population of Syrian and Lebanese Orthodox Christians in North America. Metropolitan Gerasimos met with some success in fundraising, but less with achieving a general reconciliation. Patriarch Gregory took his advice.

By 1924, Patriarch Gregory IV (Haddad) organised the establishment of Antiochian authority in North America. Contrary to the hopes of Metropolitan Germanos, the patriarch blessed the ordination of Metropolitan Victor (Abou-Assaley) to lead the Antiochian flock. Metropolitan Germanos continued within his own group to try to achieve greater influence in the Antiochian environment in North America. He was unsuccessful.

According to Joseph Zeitoun and others, Patriarch Gregory was a saint with a flawless biography. He was constantly questioning and inquiring about the welfare of the people of Damascus, especially during the time of famine. His concern was principally for the poor, the destitute and the downtrodden. He would, himself, stand in the lanes and alleys and see to the needs of the poor, whom he often brought to the Patriarchal Compound, and took care of their support. He often fed them with his own hands, and he never sought money for his service.

The stories amongst the people of Damascus concerning the compassion and the virtues of Patriarch Gregory are too many to count. One time, he saw from the window of his office a Christian pushing a man outside the Patriarchate. The patriarch went and asked him to bring a loaf of bread, and he said to him. “Look at the loaf. Do you write the name of the one who will eat it ? Give it to every needy person who comes to the Patriarchate”. When the patriarch would feed people, he would then withdraw to offer a Kneeling-prayer between 4 p.m. and 11 p.m. When someone offered to prepare him 2 eggs fried in ghee with a loaf and a piece of candy, he answered : “I do not have to eat and others starve !” He then ordered his food to be given to the first poor person to come to the Patriarchate the next morning.

Repose, 1928

On 12 December, 1928, Patriarch Gregory fell asleep in the Lord in Beirut. His body was taken by land from Beirut to Damascus.

When the body passed through what was later called “Martyrs Square” in Beirut, one of the Muslim merchants began to spread clothes on the road in front of the reposed patriarch, as he said : “During the First World War, this saint told me and my family about his repose”. The Syrian government received the procession of the departed patriarch at the border with 100 rounds of artillery salute. The crowd shouted : “Abu al-Faqir, Patriarch of the Nazarenes and Imam of the Muslims, when the Arabs suffered the Great Famine !”

From Baghdad, Iraq, King Faisal sent to Damascus a hundred knights on horseback to participate in the funeral. Besides the many others, his funeral was attended by 50,000 Damascus Muslims. He was repeatedly hailed as “Gregory Haddad, Patriarch of the Christians and Imam of Muslims”.

— Archbishop of Tripoli 1890-1906. Preceded by : ______. Succeeded by : ____.

— Patriarch of Antioch and All the East 1906-1928. Preceded by : Patriarch Meletius II (Doumani). Succeeded by : Patriarch Alexander III (Tahan).

Reflections

The following was was written by Samer Awad in “Orthodox Heritage” (a monthly magazine) :

Patriarch Gregory stressed the care of the clergy through education, education, awareness and
provision of aid. He would write for them to countries abroad. If they did not respond, he
would give out of his money impartially. The patriarchal archives are the biggest evidence of
that. He met the needs of the destitute, needy and he accepted their complaints with a remarkable openness.
He dealt with everyone in the spirit of ‘shura’ [compassion], and he handled matters wisely.

Archbishops were found for the vacant dioceses, which are the dioceses of : Tyre, Sidon,
Diyarbakir, Bosra, Houran, Tripoli, Hama, Homs, Baalbek and Zahlé. His Beatitude also ordained
the first Archbishop of Rio de Janeiro and the rest of Brazil, Archbishop Michael Shehadeh in
1921, and the first Archbishop of New York and the rest of America is Archbishop Victor Abu Asali.
In 1923, the Holy Synod elected Archimandrite Elia Al-Salibi as co-bishop of Beirut’s Archbishop
Gerasimus Massarra, who was already old and fell ill.

He supported his parishioners in facing the difficult living conditions, education and recruitment
imposed on the citizens. He made pastoral visits within the borders of the Patriarchate.

Patriarch Gregory was always the first to solve problems and disputes between his parishioners,
as in the Al-Midan neighbourhood in Damascus, Kousba, Bashmizin, Tripoli, and others.

Six Church Assemblies (councils) were held during the reign of Patriarch Gregory IV from
1907-1910-1913-1921-1923-1928. He had intended to make the councils periodic, but the
‘force majeure’ circumstances prevented the realisation of this dream : the Italian-Ottoman War in 1912
and the Balkan War in 1913, and the Arab and English occupation of Damascus in 1918. The most
important thing that happened was the establishment of an official system for the Orthodox
Patriarchate of Antioch, which was taken from the law of the Orthodox Patriarchate of
Constantinople in the Council of 1907. Patriarch Gregory was keen to solve problems and disputes
and heal the wounds that arose between his parishioners, including metropolitans, priests, and
laymen.

Samer Awad also reported that after the repose of Patriarch Gregory,

 In Beirut, Sheikh Mustafa Ghalayini said : ‘Christians and Muslims call you their patriarch, and everyone 
 claims that you are their patriarch ; but I say that you were not the patriarch of a sect or
 sects, but the patriarch of virtuous humanity’.

Samer Awad also wrote about the patriarch :

 He was a man of an intellectual, cultural, ecclesiological, and human renaissance because he 
 deepened the splendour of the Crucified’s presence in his heart.  He was active and did not know 
 fatigue and tiredness as a way.  In general, he received many honours from the Ottoman, Greek and 
 Russian states.

Awards

In 1913, Tsar Nicholas II of Russia decorated Patriarch Gregory with the Saint Alexander Nevsky medal, first class ; he also gave the patriarch a gold Cross inlaid with diamonds.

References

Biography by Joseph Zeitoun

Orthodoxwiki biography

Wikipedia biography

‘Gregory of the Orient’ in “Spiritual Heroes” by Samer Awad

Arabic Wikipedia biography

Syrian Arab News Agency (SANA) article about Patriarch Gregory IV

Ahlamontada forum biography

Additional information :

Awad, Samer, ‘Gregory, Patriarch of the East’ in “Orthodox Heritage”

Boosahda, Elizabeth, “Arab-American Faces and Voices : The Origins of an Immigrant Community” (Austin, Texas : University of Texas Press, 2003). ISBN : 0-292-70919-6.

Corey, George S, Gilquist, Peter E, Mackoul, Anne Glynn, Sam, Jean, Schneirla, Paul, eds., “The First One Hundred Years : A Centennial Anthology Celebrating Antiochian Orthodoxy in North America” (Englewood, NJ : Antakya Press, 1995) BX738.A753F57.

Hage, Wolfgang, “Das orientalische Christentum” (Stuttgart : W Kohlhammer, 2007).

Kiminas, Demetrius, “The Ecumenical Patriarchate: A History of Its Metropolitanates with Annotated Hierarch Catalogs” (Cabin John, MD : Wildside Press LLC, 2009).

Ostrogorsky, George, “History of the Byzantine State” (Oxford : Basil Blackwell, 1956).

Meyendorff, John, “Imperial Unity and Christian Divisions: The Church 450-680 A.D.” The Church in History, 2. (Crestwood, NY : St. Vladimir’s Seminary Press 1989). ISBN : 978-0-88-141056-3.

Panchenko, Constantin A, “Arab Orthodox Christians under the Ottomans : 1516-1831”, translated by Samuel and Brittany Noble (Jordanville, NY : Holy Trinity Seminary Press, 2016). ISBN : 978-1-942699-08-8.

Rustum, Dr. Assad, “The Church of the City of God, Antioch the Great” (Beirut : Al-Noor, 1958), part 3.

Tarasar, C J, gen. ed., “Orthodox America 1794-1976 Development of the Orthodox Church in America”, (Syosett, New York : The Orthodox Church in America, 1975).

Treiger, A, and Noble, Samuel, “The Orthodox Church in the Arab world, 700-1700: An Anthology of Sources” (Chicago, IL : Northern Illinois University Press, 2014). ISBN-10 : 0875807011. ISBN-13 : 978-0875807010.

Yakov.works reference

Wikipedia list of the Patriarchs of Antioch since 518

Orthodoxwiki list of Patriarchs of Antioch

Patriarchate of Antioch primates

Church of Antioch web-site

Wikipedia article about the Church of Antioch

Orthodoxwiki article about the Church of Antioch

Middle-East map

Article about the Nourieh Monastery

Church of Antioch reference to the Diocese of Tripoli

Orthodoxwiki article about the Archdiocese of Tripoli

Wikipedia article about the Patriarchal Mariamite Cathedral in Damascus