Patriarch Meletius II (Doumani)

Patriarch Meletius II (Doumani) (1839-1906)

Meletius may be spelt Meletios, Malatius.

Early life Meletius Doumani

Meletius Doumani was born on 8 November, 1837, in the Old City of Damascus, Syria (at that time, in the Ottoman Empire), in the district of Joura in the old Bab Touma (Gate of Thomas) area. It is located to the right of the ancient gate, in the neighbourhood of "Da'it in Jourouh" (Al-Joura). This is a district in which the majority were Orthodox Christians of the Church of Antioch, who were for the most part affluent, and in which there was a Shiite Muslim minority. Generally, they lived together in love, harmony, and mutual respect. It was the case that his family was somewhat wealthy.

His family was like the families of that time : adhering to its true Orthodox Christian Faith, and practicing its way of worship in the Levantine manner in one the 3 Temples available there : the Mariamite Patriarchal Cathedral, Saint Nicholas, and Saints Cyprian and Justina. Thus, from the very earliest age, he inherited through his family the normal characteristics of piety ; and he acquired the practice of the life of an Orthodox Christian family, including, prayer, worship, and fasting.

Higher education

As Meletius grew up, his parents enrolled him in the “Damascus Orthodox School : the Great Orthodox School” (the Patriarchal School), the gymnasium and university seminary of the local schools in Damascus. This school had been inaugurated before the appearance of the Syrian Martyr, Saint Joseph Mouhanna al-Haddad. However, he began transforming and developing it in 1836 ; and after he had developed it beyond the simple teaching of reading and writing, it was re-organised according to the manner of European schools. The school in its early stage provided the Arabic, Greek, Turkish, and Italian languages, and other principles of science and knowledge. This, the school became identified with him.

Hieromartyr Joseph of Damascus

About Hieromartyr Joseph of Damascus, his near ancestors were from the Beirut region of the Levant. Before that, the family's origin was Arabic, Ghassany from Horan. His ancestors moved to the Bequaa, to a town known as El-Firzili (16th century), then to Beskenta in the north, then later to Beirut. Finally, his father moved to Damascus, where Joseph (Youssef) was born in May, 1793.

Joseph found education where he could, and he worked in textiles (including silk-weaving) in order to support his studies. Joseph's love of reading books was due to his brother and the famous poet Moussa, known for his love to science and Arabic. When Moussa died, Joseph (at 14 years of age) took over his brother's library ; but he could not cope with reading the books, since he felt overwhelmed by the knowledge. This did not stop him of persevering to educate himself in theology and languages.

Joseph learned Arabic poetry, Arabic grammar, and logic from an Islamic teacher, Sheikh Mohammed Al-Attar the Damascene ; and from the teacher Girgis Shehadeh al-Sabbagh, he studied theology and history. Then he learned Psalms and New Testament in both Greek and Arabic. He used to work and study at the same time. He loved to read and study the Old Testament, and various types of theology. He became obsessed by learning and reading theology and history. Then Joseph started accepting students at his house and he learned Hebrew from one of his students.

His parents were worried about his health, and they feared that he might die because of his over-doing his readings (Moussa had died because of exhausting himself of reading !). They tried in vain to stop him from spending all his time with reading and education ; however, Joseph simply persevered. His parents decided to marry him to a girl named Mary El-Qarcha, when he was 19 years of age (1812). Even this did not slow his reading of books.

Meletius' remarkable spiritual development, his love for the Church and his service in the Church indicated that, God willing, he would be a candidate for the Holy Priesthood, to teach and to lead the rational sheep of the Lord in the coming years of his life. He turned all his energy towards this end.

In 1817, at age 24, Joseph was ordained to the Holy Diaconate by Patriarch Seraphim of Antioch. Then, within 2 weeks, Deacon Joseph was ordained to the Holy Priesthood in the cathedral in Damascus. Later (before 1850), Patriarch Methodius of Antioch gave him the title of "Mega Oikonomos" (Great Economos).

He was well known for his wonderful theological sermons. Some described him as a second Saint John the Theologian !

During the Pandemic of 1848 (Yellow fever), Father Joseph showed utmost love and compassion to the sick, and he helped immensely with burying the dead without fear nor negligence.

It is unknown precisely who established the Damascus Patriarchal School, nor when. However, it was called by his name : “the School of Father Youssef (or Joseph)” in the 19 century. The aim of the school was to educate the students under the Patriarchate curriculum, and to prepare them for the priesthood. Father Joseph moved to the new Patriarchate School in 1836. There, he started to renew the programme, and he established new teachers under his managerial guidance. It was a great success, and many who joined the school came from Lebanon and Syria. In 1852, during the time of Patriarch Hierotheos I, Father Joseph opened the new Department of Theology which compassed his 12 new students (who became important clergy in the Antiochian Church). Thus, his vision continued to improve it, and to make his school one the high-ranking schools in the Orthodox realm. However due to his martyrdom (1860), his dream was somehow unaccomplished.

Along with 2,500 others, Priest-Martyr Joseph was killed in the massacre of Christians on 10 July, 1860.

The Ottoman massacre of 1860 started in Damascus in the month of July. Many Orthodox Christians had fled and sought refuge at Saint Mary's Cathedral in Damascus. They came from the towns of Hasbaya, Rachaya, the Eastern and Western regions of Ghosta and El-Cheikh Mountain, where the Ottomans had already massacred many. At that time, the Martyr-to-be Father Joseph fled and took under his rason many portions of the Holy Mysteries (Holy Communion) from his house. He aimed to take refuge at the Dormition Cathedral by running on top of the rooves of the houses of the town. There, he stayed the remaining day and the night, and he tried to console everyone. He encouraged them not to fear death, because “whoever kills the flesh cannot destroy the soul” and “glorious crowns were prepared by our Lord to those who believe in His Resurrection and who surrender to Him”. Saint Joseph reminded everyone the stories of ancestors and Christian Martyrs “urging them to endure likewise”.

Early on Tuesday morning, 10 July, the evil assailants attacked Saint Mary’s refugee camp and the Temple fiercely. They started looting, killing innocents, and burning everything. Many were killed, but many others fled to the streets. Amongst them was Saint Joseph, wearing his black clergy clothes. He ran a few hundred metres until he got to a spot called the “Minaret El-Shahim”, where one of the assailants recognised him. This person belonged to an academic group, and he had been overcome in the past by Saint Joseph at some theological debate. Hoping for revenge, he shouted to the rest of the attackers “this is the leader of the Nazarenes. If we kill him, we will destroy all the Nazarenes” ! Upon hearing these words Saint Joseph realised that his hour had come. Suddenly, he took all the portions of the Holy Mysteries from under his rason, and he swallowed them. Then many attacked him with axes and bullets, and they hacked at him like chopping wood. They tied his legs, and they dragged him along the streets, all over the town until his body became extremely and monstrously mutilated.

By this murder, Father Joseph (Youssef) Muhanna El-Haddad of Damascus was honoured the Crown of Martyrdom. Through all his earthly struggles, endurance, and the shedding of his blood, he bore witness gloriously to the Saviour, the Lord Jesus Christ.

Hieromartyr Joseph of Damascus

Monastic tonsure

At some time during his education, Meletius was tonsured to be a monk, with the name Meletius (in honour of a different Saint Meletius).

Then, Monk Meletius (Doumani) went on to the high school of Roman music (Constantinopolitan/Greek chant) in Damascus. He did this with the blessing of Patriarch Hierotheos of Antioch. He was enabled to do so with the help of Mali and Aini. They were disciples of Saint Dimitri Shehadeh Al-Sabbagh Al-Damashqi, who had been living and working in Istanbul since 1840. From his work, Saint Dimitri had been able to provide funds to particular persons (many of them students from Syria at Halki), and to promising students within the patriarchate in Damascus, all with a view to the Arabising of the Patriarchate of Antioch.

This school served also as a high academy for ecclesiastical music. The development of Roman (Constantinopolitan) Hymnody in the Mariamite Cathedral and other Damascene Temples, in particular, and in the other dioceses of the Antiochian Church in general, was brought about by 12 academic students who were the founders of the Antiochian Renaissance. The most prominent of these was Monk Meletius (Doumani), who completed the science of these 2 schools. Patriarch Hierotheos took special care of him and took him into his secretariat on 17 September, 1858.

From the Patriarchal Centre, he travelled in 1860 with the patriarch to Constantinople, where there was an Orthodox Synod being held at the invitation of the Patriarch of Constantinople. The Synod included the Churches of Alexandria, Antioch and Jerusalem to discuss matters of concern to the Orthodox world at that time and, in particular, those of the Orthodox Church in the Ottoman Empire. At that time, all 4 patriarchates were under the Ottoman Empire. The attention of the 4 patriarchs was caught by Monk Meletius, because of his refined talents, spirituality, voice, and beautiful manner of serving.

Civil War and Massacre, 1860

During their absence from Damascus, an uprising by Christian peasants (mostly Maronite) against their Druze overlords in Lebanon began in May, 1860. Soon, it became a civil war. Generally, Orthodox Christians were not involved in such events, but at this particular time the Orthodox had a mutual concern with the Maronites, particularly in Lebanon, which was the activities of Protestant missionaries (primarily from the USA) in that region. Nevertheless, the opponents in the conflict were primarily the Maronites and the Druze. The Druze were sometimes joined by other Muslims. In July, 1860, fighting spread to Damascus. With the connivance of the military authorities and Turkish soldiers, Druze and Sunni Muslim paramilitary groups organised pogroms which lasted 3 days (9-11 July).

At that time, 25,000 Christians were killed in the massacre. The deaths were mostly in the Christian Quarter. In this area, the majority were Roman Catholic, but many Orthodox suffered particularly greatly, and very many perished. The American vice-consul and the Dutch consul narrowly escaped the mobs. Churches and missionary schools were set on fire. Many Christians were saved through the intervention of the Muslim Algerian exile Emir Abdelkader and his soldiers, who brought them to safety in Abdelkader's residence and in the Citadel of Damascus. The Christian quarter of the old city (including several churches) was burnt down.

The Christian inhabitants of the notoriously poor and refractory Midan district outside the walls (mostly Orthodox Christians) were, however, protected by their Muslim neighbours. Soon after, French troops appeared with the stated intention of keeping the peace and protecting Christians, and they remained in the region until July, 1861. As reported by a Royal Trust article, the largest Christian group in Syria in the 1860s was the Greek Orthodox community. They particularly suffered during the Druze-Maronite conflict, and their cathedral in Damascus was completely destroyed.

It was at some time after these massacres that emigration to Canada and to other western countries began. It is known that under the auspices of the Russian Mission in North America, services were being offered for those Syrian and Lebanese Antiochian Orthodox Christians who were living in the Eastern Townships of Québec before 1870. There were also newcomers of the same nationality living in Halifax, Nova Scotia, and in Charlottetown, Prince Edward Island during those years.

Ordinations, 1860

On 22 May, 1860, in Constantinople, Monk Meletius (Doumani) was ordained to the Holy Diaconate by Archbishop Cyril (Kritikos) of Jerusalem (with the blessing of his mentor, Patriarch Hierotheos of Antioch).

At an unspecified date, Hierodeacon Meletius (Doumani) was ordained to the Holy Priesthood.

Pastoral service

Hieromonk Meletius (Doumani) returned with his mentor Patriarch Hierotheus in 1861 to Beirut. After the catastrophe (“nakba”) and massacre of the Orthodox Christians which had occurred on 9-11 July, 1860 (one of many massacres during the Civil War of that year), Patriarch Hierotheus estimated the damage. He then managed the distribution of the compensation provided by the Ottoman Empire to the Orthodox Christians affected in Damascus by this “nakba”. It was distributed by the spiritual leaders ; and with the patriarch’s trust, Hieromonk Meletius was able to fulfil his responsibility to distribute this aid, which was managed by the Patriarchal Vicar, Archbishop Ioannikius (Masamiri).

The massacre of 1860 and the destruction of Christian neighbourhoods in the vicinity of the Mariamite Cathedral of Damascus brought about the love of the whole Damascene diocese for Hiermonk Meletius, because of what he did for her benefit in her ordeal. His teacher likewise appreciated all his labours and personal contributions towards the welfare of the diocese.

Hieromonk Meletius (Doumani) was awarded a certificate of recognition, and he was elevated to the dignity of archimandrite.

He was a true priest. He was loved by the diocese, and he returned the same love. He showed his love also in his service in the Patriarchal Chancellory in Damascus, most notably in the Patriarchal Secretariat.

When the Archdiocese of Latakia (Laodicaea) was widowed in 1865 at the death of its bishop, Archimandrite Meletius (Doumani) was nominated to become its bishop.

The Holy Synod of Bishops of the Church of Antioch elected unanimously Archimandrite Meletius (Doumani) to be a bishop.

Episcopal ordination, 1865

On 19 November, 1865, Archimandrite Meletius (Doumani) was ordained to the Holy Episcopate in the Mariamite Dormition Patriarchal Cathedral in Damascus.

Holy Dormition (Mariamite) Cathedral

Episcopal service

Metropolitan Meletius (Doumani) arrived in the Archdiocese of Latakia, where he was enthroned on 5 January, 1866.

The Latakia diocese was at that time one of the poorest dioceses of the Church of Antioch. The new Metropolitan of Latakia began his Renaissance project from the very first moment he had received his responsibilities. He organised the Temples of the archdiocese into one register, and he focussed his labours on the service of the diocese and its projects. He established a school for males in which Arabic, French, Greek and other languages were taught. A recent biographer, Priest Alexei Nassour, said in a 2014 interview :

 The organisation of the archdiocese started at once, and the school for males was established to provide the best 
 levels of education.  The Russian Orthodox Association allocated endowments to the school in the belief that 
 culture and science are important in creating a civilised and open society.  Seven Temples in the diocese were 
 renewed, and the foundations of 2 associations which serve today.  One is the Orthodox Charity 
 Association to help the poor and the needy and others without distinction.

In recognition of the bishop's labours in reconstruction and in development, in 1869, the Ottoman Sultan Abdül Aziz gave him a medal of the fourth class. King George of Greece gave him the Order of the Redeemer, Gold Cross.

Metropolitan Meletius was known for his pastoral qualities. He was lenient, modest, not disdainful, honest, generous, fearless, and eloquent. Before bestowing the order, King George commented that the metropolitan was characterised by ardent zeal for the successful nurturing of the spiritual flock with theological and scientific knowledge. He did not care about money, but for the public good, and he spent his nights in this labour.

The income of the school did not meet the expenses, despite his own contributions, and it was clear that the students were unable to pay their own money, let alone cover costs. He adopted an approach to reduce the expenses of the school. This met with the acceptance of its teachers and administrators. He sought in various ways to extend the assistance of the Russian-Palestinian Orthodox missionary aid from the Russian Empire. He tried also to increase the dissemination of the academic spiritual sciences in the youth of his flock. At his personal expense, Metropolitan Meletius sent the Deacon Gerasimus Messara from Latakia and Professor Basil Jabara from Damascus to the Halki Theological School in Istanbul. He sent Mr. Dimitri Shehadeh Al-Sabbagh from his studies in Asia. A Damascus resident living in Constantinople, the metropolitan contributed to their acceptance of Hierodeacon Raphael Huawini (Hawaweeny) of Damascus and others. Thus the best of the Antiochian Church studied at this world's highest Orthodox theological university at the time. Hierodeacon Raphael received his first degree at the Halki Theological School, and he returned to Latakia as a deacon, a principal, a teacher in the school, and a preacher in the churches.

The interest of Metropolitan Meletius in knowledge and in the opening of schools (according to Father Nassour) stemmed from “an internal tendency eager to collect knowledge of the entire Syrian people (the ancient civilisation), especially the Christians who were deprived of this knowledge for centuries during the rule of the Mamluks, Seljuks and Turks. He was motivated also to confront the Western missions (Roman Catholic and Protestant) which had arrived in Syria-Lebanon, and which had opened schools in Arabic. In so doing, they organised in such a way as to capture the Eastern Orthodox Christians and to convert them to Catholicism or Protestantism”.

The Metropolitan of Latakia sought to recover the Arabic character of the Orthodox Church, in which the Patriarch would be an Arab (of the same nation as the rational sheep he shepherded). This was a legitimate right from the point of view of Father Nassour, who wrote :

 In 1724, the patriarchs of Syria were Arabic speakers, the same as the overwhelming majority of the 
 parishioners.  After 1724, however, the patriarchs were Greek and Greek-speakers.  Some Greek Patriarchs 
 at the end of the nineteenth century were far from the country's environment, and they did not understand 
 its uniqueness.  The mentor of Latakia at the time (Meletius Doumani) and other Syrian bishops were 
 working towards the return of an Arabic-speaking patriarch.  On this basis, the 'Dumani' led a sort of 
 revolution within the Holy Synod of Antioch that eventually elected him.  By 1899, he had become the 
 Patriarch of Antioch the Great and all the East, Meletius II (Doumani).  He was the first Arab patriarch 
 for a long time.

Metropolitan Meletius (Doumani) was elected to become the Patriarch of Antioch in 1898, following the popular Damascus Orthodox movement against the Greek Patriarch Spiridon (Esperidon) (Efthimiou), which forced the latter to resign.

Metropolitan Meletius had previously been nominated to the Patriarchate following the repose in Christ of Patriarch Hierotheos in 1885. At that time, Metropolitan Meletius was the dean of the Holy Synod and the oldest member of that Synod. However, another person had appeared, who became significant in the consideration of succession. Deacon Gerasimus (Mesara) had previously moved to Damascus in order to serve Patriarch Hierotheus. He had been a member of the Brotherhood of the Holy Sepulchre in Jerusalem. At the repose of Patriarch Hierotheus, it was Patriarch Gerasimus (Mesara) who was the next patriarch, since there was strong pressure to keep the See of Antioch under Greek-speaking control. It had been the same situation when, after Patriarch Gerasimus was transferred to the Patriarchate of Jerusalem, Patriarch Spryidon was chosen to be his successor. However, Patriarch Spryridon was forced to resign as a result of public pressure on the streets in Damascus.

Release from the "captivity" of the Patriarchate of Antioch by the Greek Brotherhood of the Holy Sepulchre, the Patriarchate of Jerusalem (and the Patriarchate of Constantinople) came about in this manner, as reported by Mr. Matthew Namee :

During this period, the Russian Palestine Society had begun to take charge of the Orthodox schools
in the Patriarchate of Antioch. This was done with the permission of Patriarch Spyridon of
Antioch, but in 1897 the Patriarch told the Palestine Society that he had no further use for their
services. This unpopular position, combined with the obscure matter of his having granted an
uncanonical divorce to a dragoman of the Ottoman governor, angered the local Orthodox faithful.
A crowd gathered in the patriarchal cathedral in Damascus, demanding Spyridon’s deposition. The
governor tried to defuse the situation, but Patriarch Spyridon poured gasoline on the fire by
threatening to arrest two priests who did not commemorate him liturgically. Finally, with the
support of the Ottoman governor, the Holy Synod met in the summer of 1898. The majority of the
bishops on the Holy Synod were Syrians, and they deposed Spyridon, who fled to Constantinople.

The local Orthodox of Antioch were finally on the brink of regaining control of the Patriarchal
throne. To succeed, they needed the backing of the Ottoman state. Initially, the 'Porte' required
them to choose a Greek to be locum tenens, so the (Syrian majority) bishops of the Holy Synod
selected Germanos of Adana. In theory, then, a Greek was still in control of the throne, but in
practice the overwhelming Syrian majority on the Holy Synod, led by Metropolitan Gerasimos of
Zahle, was decisive. The Russian consul in Damascus, Belyaev, supported the local Orthodox and
acted as an intermediary with the Ottoman authorities. With Belyaev’s help, the Holy Synod
received permission from the 'Porte' to follow the patriarchal election procedures used by
Constantinople. This was a major coup for two reasons : firstly, it meant that the local Orthodox
laity would have a role in the election, and secondly, it meant that the two Greek bishops on the
Antiochian Holy Synod were ineligible, since they had not been in their sees for at least seven
years, as required by the Constantinople rules.

In March, 1899, the local Antiochians won another victory, as the Sultan approved the removal of
the Greek locum tenens of Antioch and his replacement by the Syrian Metropolitan Meletius Doumani
of Latakia. At this point the Ottoman government was internally divided over the question of
Antioch : the Sultan, influenced by the Russian ambassador, was inclined to favour the Syrian
cause, while his ministers, especially the Grand Vizier, were decidedly pro-Greek. The three
Greek-controlled patriarchates (Constantinople, Alexandria, and Jerusalem) lobbied the Ottoman
ministers as well as the British and French diplomats, arguing that the election of a Syrian
Patriarch would be disastrous : the Syrians lacked qualified candidates, and a Syrian would
inevitably be beholden to Russia. The Sultan wavered, as his ministers pushed hard for a Greek
Patriarch.

By the end of April, tired of the Porte’s vacillation, the Syrian Metropolitans and key laymen of
Antioch met to discuss the possibility of holding an election without prior approval from the
Sultan. This would be a major step, pitting the Patriarchate against both the Greeks and the
Turks. It would be possible only with Tsarist support, which was offered enthusiastically by the
Russian consul to Damascus, who was present at the meeting. The majority of both the bishops and
laymen at the meeting voted to hold an election immediately, without Ottoman authorisation.
The mixed assembly nominated three bishops – all Syrians, of course – and then gathered in the
Patriarchal cathedral in Damascus to hold an election behind locked doors. Soon the doors were
opened, and the new Patriarch was announced : Meletius Doumani, the first native-born Syrian to
hold the Patriarchal throne in over 170 years.

Patriarch Meletius was elected, but the matter was by no means closed. Legally, a new Patriarch
needed an official authorization – a 'berat' [decree] from the Sultan. Ecumenical Patriarch
Constantine V protested Meletius’s election, and the Sultan’s ministers ordered the Ottoman
governor of Damascus to depose Meletius and reinstate the Greek locum tenens. But the governor,
who favoured the Syrian cause, procrastinated. Meanwhile, Russian diplomats inserted themselves
even more directly into the process, with the Russian ambassador holding multiple meetings with the
Sultan to lobby for acceptance of Meletius’s election. The Sultan did not issue a 'berat' to
Meletius, but neither did he demand his removal, and he went so far as even to send a friendly reply
to a telegram from Meletius.

The ambiguity persisted into the fall. In November, the 'Porte' instructed the Antiochian Holy Synod
to hold a new election, which they did – again electing Meletius Doumani as Patriarch. This time,
the Sultan and his ministers confirmed the election immediately. On November 13, Meletius was
enthroned. The first person to receive communion at the Divine Liturgy was Belyaev, the Russian
consul in Damascus.

While the 'Porte' may have accepted Patriarch Meletius’s election, the Greek Patriarchates did not.
When Meletius sent the traditional letter announcing his election to the other autocephalous
Churches, the only ones to respond were Russia, Serbia, and Romania. In 1900, Antioch had to
obtain Holy Chrism from Russia, since its usual supplier – the Ecumenical Patriarchate – did not
recognise Meletius as Patriarch. The same year, Antioch adopted a written constitution, ensuring
that future Antiochian patriarchs could be elected without further difficulty.

Thus, as indicated by Mr. Namee, Metropolitan Meletius (Doumani) was elected by the members of the Antiochian Holy Synod in 1898, with the exception of 3 Greek bishops who refused to elect him. These 3 Greek bishops soon resigned from their dioceses (Aleppo, Erzurum, Cilicia), and they departed from the Church of Antioch in protest. The protest was joined by Patriarch Sophronius IV of Alexandria and Patriarch Damian of Jerusalem. As a consequence of the influence of Patriarch Constantine V (Valiadis) of Constantinople, who also protested, the Ottoman Sultan did not issue the usual decree of recognition. This came only a year later, after the great efforts exerted by Kemal Bak al-Qazh, the Undersecretary of the Antiochian Chair in Constantinople (Istanbul). Thus, the manifest will of the Patriarchate of Antioch was accomplished.

Patriarch, 1898

The enthronement of Metropolitan Meletius (Doumani) to be the Patriarch of Antioch took place at the Hierarchical Divine Liturgy in the Patriarchal Mariamite Cathedral on 31 October, 1898, at an unprecedented ceremony witnessed by the diocese and city of Damascus.

Patriarchal service

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.

First, Patriarch Meletius took care of the Orthodox schools in the Diocese of Damascus, such as Alasia (males and females), and Mar Nicola, as well as in the rest of the diocese. He did this because of his great love for education and his belief that the desired development of the life of the Church would increase the level of public and religious education. He also took care of the "Awqaf" (social service department) and the development of its resources.

Patriarch Meletius re-opened the Balamand Seminary in 1900, and he brought to it some of the great theological professors of Greece and Russia.

He paid attention also to the endowments in Damascus, to the patriarchal monasteries and other dioceses, and to the development of its imports to enable the steps of modernisation in all fields. This was accompanied also by the establishment of a parish Temple at the headquarters of the Saint John of Damascus School in the then-nascent neighbourhood of Qasa'ah in northeastern Damascus. This neighbourhood borders the Old City neighbourhood of Bab Touma. The Temple was under the direction of a sisterhood of women in the parish of the Al-Qasa'ah neighbourhood who prayed for and cared for the poor. They gave them charitable care. This sisterhood was the ancestor of the present foundation of the Church of the Holy Cross.

It was during the period of his patriarchal service that emigration from Syria had begun to increase, and many of the émigrés settled in North America. One of these was Archimandrite Raphael (Hawaweeny) (a very active missionary and organiser of Syrian émigrés in North America, who became a bishop, and who was glorified later as a saint).

Repose, 1906

On 26 January, 1906, Patriarch Meletius II (Doumani) fell asleep in the Lord because of a sudden stroke. It is alleged that he was poisoned.

After the Funeral Services for the Burial of a Hierarch in the Mariamite Dormition Cathedral in Damascus, his body was interred at the Patriarchal Monastery on the territory of the Mariamite Cathedral.

— Metropolitan of Latakia 1865-1898. Preceded by : ____. Succeeded by : ____.

— Patriarch of Antioch 1898-1906. Preceded by : Patriarch Spyridon. Succeeded by : Patriarch Gregory IV (Haddad).

Reflections

Patriarch Meletius II (Doumani) was known for his fruitful pastoral disposition throughout all the responsibilities he held. He worked to take care of his people with sincerity and to spread the spirit of love amongst the children of the one nation. During his years of service, he kept the Divine commandments and the laws of the Holy Church. He wrote many letters stressing the non-violation of the Church. He was careful to apply the laws in accordance with the tradition of the Church.

The patriarch also worked to counter the attacks of Western missionaries and to expose their methods. He strengthened the children in their Orthodox Christian Faith, and encouraged them to keep the Divine commandments. He recommended strongly the withdrawal of children from Western schools, since he believed that these schools behave as wolves amongst the Orthodox sheep.

Patriarch Meletius kept a balance between religious life and loyalty to the nation. He warned the youth in particular about avoiding every form of vice, falsehood and false pretence. Rather, he encouraged them to acquire the virtues of love, forgiveness, and purity. Constantly, his pastoral letters mentioned love, and he exhorted the Faithful to behave in love, not merely with words but by acts and truth.

His biographer, Father Espiridon Fayyad, wrote that in his pastoral work, Patriarch Meletius stressed the importance of generosity, of every sort of help, and especially the help of every needy person. He, himself, took the initiative to help people so that when a member of the village of "Onzik" came to bankruptcy, he helped him and gave an example to the good people to help the afflicted. He reminded people that when we help, people who are in need meet Christ through us. Not only did he help the poor materially, but he was also keen to help their children educationally. He enabled free tuition in schools for the needy. He enabled help in accordance with the particular need and circumstances of each.

It is true that had Patriarch Meletius not reposed early, his reforms would have been broader and yet more effective.

Awards

• Medal of Majidi given by Ottoman Sultan Abdül Aziz (1869)

• Order of the Redeemer, Gold Cross, awarded by King George I of Greece (1869)

References

Orthodoxwiki biography

Wikipedia biography

Biography by Joseph Zeitoun

Biography by Samer Awad

Biography by Father Esperidon Fayyad

Orthodoxhistory biography : Patriarch Meletius II of Antioch (1899-1906)

Additional information :

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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).

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.

Mufarrij, Rafic, “The patriarchal Crisis in the See of Antioch and the election of Melatios Doumani : Causes, main Events and Results, 1891-1899”. (Thesis (M. Div.) St Vladimir's Orthodox Theological Seminary, 2000).

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

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.

Zeitoun, Joseph, “History of the Holy See of Antioch” (2016)

Middle East Map

UNESCO article about the Old City of Damascus

Russian Wikipedia article about Patriarch Meletius by I Yarushev (in Russian)

Joseph Zeitoun article referring to Saint Dimitri-Nicola Shehadeh Al-Sabbagh Al-Damashqi

Greek Wikipedia article about Patriarch Hierotheus

Saint Joseph of Damascus, Martyr (1860)

Patriarch Gregory IV (Haddad)

Patriarch Hierotheos of Antioch

Patriarch Spyridon (Efthimiou)

Patriarch Gerasimus (Mesara)

Patriarch Sophronius IV of Alexandria