On the Foundation Period of the Maronite Tradition

Round 1

Reviewer 1 Report

Comments and Suggestions for Authors

I believe this is an excellent article, and I strongly recommend it for publication. Many people do not know much about Maronite history. This article provides a very valuable overview of the most important theologians and events of the Maronite tradition.   The Maronite acceptance of a Monothelite position in Patristic times is not well-known so the author has made an important contribution in providing the evidence. Another contribution is the exposition of typology in the early Maronite tradition. Having this article available online will be very helpful.

There is a need for a final proofreading of the text. I have noted a few issues below.

Comments on the Quality of English Language

line 26: I would recommend ending the sentence with "on the Christians." Then begin a new sentence that reads: "I can, however, find no warrant ..."

line 61: In the internal quote, please put in brackets an explanation of what BDAG means.

line 544: I would suggest "did they see whether ..." rather than "did they see that ..."

line 642: It should read: "Jacobites were ..." not "Jacobites was ..."

line 995: It should be "he lived" not "he loved." lines 1098-1099: It should be "they had limited contac." Please remove the "were."

Author Response

Thank you, I accept all of that and shall make the requested changes.

Reviewer 2 Report

Comments and Suggestions for Authors

The paper is interesting to read but in terms of structure it seem quite incoherent.

The article does not have a clear thesis. It is clear that it requires a more coherent and clear structure. The paper deals with the early development of the Maronite tradition (5th-7th centuries), but a stronger connection between these announced directions is necessary. Maronite Monasticism and the relation with Syriac typology is announced as the core of the paper but reading the paper I do not see any convincing attempt of making a clear connection between both.

An idea that can partially be expanded or reshaped as a thesis is announced by the author in the conclusion, lines 1062-1067 (The foundation period of the Maronites extends from the time of Maroun (died by 423), to the establishment of a theocracy with no civil government in Mount Lebanon around or after the year 685. If Maroun served as a bridge between the Greek Christianity of Antioch and the Syriac of the inland, the monks of Dayr Mar Maroun and their successors cultivated both sides of their heritage, while turning to Rome as they felt the need until the Monothelite controversy and the migration to Mount Lebanon.)

As best as I can reconstruct, I put here some main points from the article:

The quotation on lines 48-70 it is too long and not all of it is relevant for the discussion. Please paraphrase only essential elements or quote a much shorter paragraph.

The quotes on lines 123-136 are also too long. Why does not the author summarize some thoughts here as support for starting the discussion about monasticism?

The transition from one subchapter to another must be done with connecting elements. The transition from 2 to 2.1 seems quite abrupt. The author must say every time what he wants to prove and argue in the new subchapter and show a continuity in the ongoing discussion.

The author must clearly say what he is looking for with the description from Theodoret’s Life Of Maroun

The quotation in lines 151-181 are too long. Please reduce this.  If it must be quoted in its entirety, the author must say if this is really necessary for the discussion, and especially that it is relevant for comparisons with other sources concerning the hagiographic or historical picture of Maron. For the sake of coherence, the author should combine the discussion after the subchapters: Theodoret’s Life Of Maroun, and Analysis Of Theodoret’s Life Of Maroun (which is very short). These sections can be a single subchapter. There is a need for discussion, the reader is waiting for the analysis of the historical data by the author, with pertinent questions. The argument in line 234 is good: discussions of “similarities” “differences” is a good approach. The author should look at the sources he selected for the life of Maroun, from such a comparative perspective.

2.3. John Chrysostom’s Letter To Maroun (Letter 36)

Please clarify why is this important for your paper and what is your approach to this text. You should argue that there are only limited text attesting the story of Maroun and this helps in that matter (such arguments should be invoked every time when you introduce and validate the discussion of any new source)

Lines 244-253, John Chrysostom’s Letter To Maroun (Letter 36) should be quoted in printed editions as well not only the digital version of http://maronite-insti- 253 tute.org/St-Maron.pdf accessed 23 October 2018

2.5 . Conclusion. Instead of appearing as a simple conclusion, this paragraph should be integrated into the discussion above.

Lines 277-279: We must now consider the Syriac approach to theology now known as “typology,” an approach which was contemporary with the life of Maroun, and is exemplified in Ephrem’s writings.

Please clarify what do you want to prove here: that Maronite theology is closely related to Syriac theology? That they evolved as intertwined traditions? Do you want to look for common points in the use of typology within the exegetical tradition?

The presentation in lines 281-343 is interesting, but I do not see its role correlated with the main discussion of the article. Moreover, this section is too long. I would expect here to see the author's understanding based on some quotes from Efrem's work and not just arguments extracted from Sebastian Brock. I think that the whole section should be reduced to an introductory paragraph, especially since it follows 3.2. Ephrem’s Typology which is more relevant to the topic of the article (3.1 and 3.2 must be combined)

3.3. Jacob Of Sarug

Here the reader also expects historical sources. Lines 393-404 should be reduced to 1-2 sentences, especially as quoted from secondary studies. Kollamparampil 1997 is a study one can consider modest.

The author should elaborate more on the discussion started on lines 406-409 as this seems to be a good connection between Syriac and Maronite traditions. The reader expects more discussions at this point, and, if possible, liturgical sources:

Jacob’s material was used in Maronite liturgy: his anaphora is included in Dwayhi’s un- 407 published Book of Syriac Anaphoras; his two series of Vespers, Nocturns, Matins and Com- 408 pline were published in the Maronite Divine Office of 1656.

Please mention sources (source and page) for quotations on lines 421-451

Looking through the perspective of what follows (discussion on the monastery of Maron), I am not very convinced that Jacob of Sarug fits well at this place. I would suggest that the author makes here only minimal reference to Jacob in just 2-3 ideas.

Subchapters 4.1. The Monastery Of St Maroun and  4.2. The Massacre Of 517 are much better. In addition to the secondary literature, it would be good to rely here on historical sources themselves and discuss them.

Similiarly to 5.2. The Maronites as Monothelites. Please quote original sources as well.

Line 817-818 Finally, some state that the Maronites were at one time Monophysites (Miaphysites) 817 or, more eccentrically, Syrian (Jacobite) Orthodox. – Please make reference to specific literature (who are the scholars stating this?)

The conclusion seems to be coherent and consistent. The author must revise the analysis and reorder the text so that the article actually reflects this conclusion. The article in its entirety, without consistency and continuity in argumentation and without a clear thesis, does not reflect the concluding ideas, which are otherwise good.

 

 

A selection of editing mistakes

 

L. 397 (îHídōye) - should be iḥidoye

 

L. 419 the distant things from as if close at hand. (Kollamparampil 1997, p. 279) – the full point should appear after the parenthesis and not before. See also l. 512; l. 860

L. 455-456 The leading analysis of the evidence has recently been made 455 by Abbot Paul Naaman 2009) – should be (Naaman 2009)

 

L. 463 (Naaman 1009, p. 1). should be 2009

L. 860 (Suermann 2010, p.319) – please add a space after p. ; the same on l. 871

Lines 939-938, 949-970, 976-980 please add the source.

 

Major revision

The article is a wandering exploration of the theological peculiarities of Maronite tradition (or of the personality of Maroun), but the path it takes is hard to understand, and leaves the reader disoriented.

The article cannot be published in this form. I propose that the author does substantial rewriting and goes to the very heart of the article. The article must be shortened and reordered to have a clear thesis. The author can develop a discussion around the Maronite tradition with reference to typological thinking and try to look for similar elements in the Syrian or Greek ecclesiastical literature. It is also possible to follow what the hagiography says about Maron’s profile, or how the sources emphasize the validity of the Maronite tradition compared to other competing Eastern church traditions. Overall, the selected sources are good and relevant, but they must be discussed coherently. It is preferable to discuss the texts and not quote them in large passages without much contextual analysis. The article contains many sources that speak for themselves. The author must change the methodology and present the content as a well-argued story. The author’s voice must stand out more than the cited sources. In other words, ask and then answer the question: what does attention to these sources show about the Maronite tradition in a specific period of time; what sources should be prioritized in understanding this tradition; how has Christology made this church tradition peripheral (or not?) among the Oriental churches?

At the same time, the author should avoid fragmenting the discussion into too many subchapters. The sections must be interconnected and show a continuity of the discussion and not a dismantling of the whole.

Author Response

I find this problematic. I was asked to provide a study of the foundation period of the Maronite Church, not to formulate and defend a hypothesis. What holds the paper together is the chronology. What else ties a history together? This is why there is so much material which the reviewer says is quoted at too great length: I am setting out the history. That is also why I use secondary sources like Brock: if i were to establish my thesis from Ephrem, the study would be twice or three times as long.

I find the comment about no connection between monasticism and typology hard to fathom: what kind of connection does the critic want? How can they possibly be related, when we have no writing from any monks with the exception of some letters on entirely different subjects, and the Exposition attributed to Yuhanna Maroun?

I am not prepared to try to make the requested changes, as it would be dishonest to pretend I have a thesis when I do not. Besides, to work only from original sources would require a book, not an article.

Reviewer 3 Report

Comments and Suggestions for Authors

The paper provides a detailed overview of the theological ideas and controversies within the Maronite community. Nevertheless, it is often difficult to grasp the main thread. Would it not be possible to approach and develop the subject closer to the issues: Christological, ascetical, political questions? Otherwise, the reader might get the impression of an encyclopedic and too broad survey, jumping from one author or theme to another. The conclusion is actually tighter than the rest of the article. Above all, one would like to see more links between the typology and all the rest. Also, could you determine a link between doctrinal theology and the ascetic life of monks: how dogmas shape the practices of asceticism, in particular by explaining the phenomenon of rigorist monks or other specific practices.

Some precise questions and suggestions

- When discussing typology, would you provide a wider context, because this method is quite familiar to Christian thought? In particular, you might include Philo of Alexandria, compare the exegetical schools of Alexandria and Antioch, trace the development of the typological canon from biblical exegesis to Christian doctrine and poetry, and consider possible influences from both pagan Greek sources and the Jewish hermeneutical tradition.

- Your criticism, which is entirely fair, of the origin of monasticism in Egypt seems too hasty, and the stereotype about Antony should be documented by secondary literature if it is a common creed. Could you give more references on the origin of monasticism? In addition to thoughts on Christian forms of monastic life in Palestine and Syria, there are several academic opinions on much earlier non-Christian ascetical practices.

- On Manoun's life: could you give more analysis on the role of the mountain, on the form of his asceticism: living alone and producing miracles for visitors from the cities? A few comments on his spiritual father to situate him in the ascetic tradition? The veneration of relics and the appreciation of the body after death in Monophysite and Monophylite circles appear to deserve some particular attention.

- The expressions in Theodoret's History can be understood as purely rhetorical and are therefore difficult to use for dating purposes.

- When you talk about Ephrem of Nisibia, perhaps you should point out the problem with his literary corpus and the creation of Ephrem the Greek?

- Jacob of Sarug does not seem to be the first to establish the typology between Mary and Eve. Please, give patristic references on this subject from the 4th century onwards. Also, the theme and symbolism of baptism is taken outside the context of an abundant Greek interpretation: have the Syrians borrowed much and what are their specificities compared to the Cappadocians, Alexandrian exegetes and Antiochian homiletes?

- Perhaps, give more thought to the term and definition of archimandrite: not only the leader, but also a titular rank for older priests; compare with the use of this term in other monasteries if you find references. 

- When you mention Chalcedon, Leo, Cyril of Alexandria, Jacobites, sometimes the reader needs a more precise background.

- Please, give concrete references for this argument: "early Greek manuscripts omitted 673 the reference to the Son not knowing".

- On the terms energeia and will: perhaps you might observe them in connection with the terms of the person (hypostasis) and nature (physis) of Christ. There are certain hypotheses from scholars that it is especially the languages, the Greek and the Syriac, that have caused problems in understanding this doctrinal position and the appearance of the Monoenergists and Monophelites. What is your opinion on linguistic effects as the primary reason for Christological controversies?

- Would you agree to contextualise the Exposition of Faith with other Expositions of Faith, notably that of John Damascenus?

- What is the meaning of the list of references with the authors and their treatises: are they quoted as they are or is this your identification? Is the attribution always sure and correct?

Typos

line 31:  and he in

line 44: mystical, It

line 456: 2009).

lines 595, 596: apocrisary

line 638: p.30

line 679: -31.

Author Response

I regret to say that what the reviewer asks is impossiible for this topic. The general request is that I "determine a link between doctrinal theology and the ascetic life of monks: how dogmas shape the practices of asceticism, in particular by explaining the phenomenon of rigorist monks or other specific practices." But all that is known of the monks is what I have set out, and that does not show anything at all about their lives, or their degree of asceticism. Neither is there evidence of specific practices. 

No, I shall not look at Philo or the Alexandrian and Antiochian schools, or non-Christian asceticism, or Damscene's Exposition  - that would need another article of this length or more. There is nothing known about Maroun's mountain, or his spiritual father.