THE NEW SCHAFF-HERZOG
councils of 787 (second Nicene), 869 (Constantinople), 1439 (Florence), and the Council of Trent; the Roman catechism (in Arabic) and the Gregorian calendar were introduced; the Tridentine exposition of the doctrine of transubstantiation was established; the marriage of the clergy was confined to the lower degrees; the name of the pope was introduced in the prayers and the mass. Other provisions dealt with the preparation of the host, its reception by the clergy in both kinds, but by the laity in the form of a sop; the orders of the clergy and their ordination, and the general constitution of the Church. While this synod settled the modern form of the Maronite organization, in many particulars there has been reversion to the earlier customs.
In 1584 Gregory XIII. founded the Collegium Maronitarum in Rome, and from that institution issued a number of celebrated scholars — Georgius Amira, Gabriel Sionita, Abraham Ecchellensis, the Assemanis, and others. An earlier Maronite scholar of note was Theophilus, court astrologer to the Caliph al-Mahdi, who compiled a " Chronicle " and translated Homer into Syriac. But before the agreement with Rome there was little literary activity among the Maronites. Even afterward, the people remained backward in culture, in spite of schools established among them, and retained many of their early customs. Two printing-presses 6. Modern were established at Mar Hanna in 1795, Conditions, and at Kashia in 1802; but they awakened no interest in reading. For a long period the Maronites maintained a kind of supremacy over the Druses; but after 1840 their power became greatly weakened, feuds arose between them and the Druses, by which the country was often fearfully devastated. As a consequence the Maronite Church has greatly suffered. The priests are poor, being supported only by free-will offerings and fees for masses. The monasteries participate also in the general poverty, and many have been destroyed. The clergy includes, besides the patriarch, archbishops and bishops, presbyters, deacons, sub-deacons, readers and cantors. The temporal power is exercised by an emir, who is responsible to the pasha of Saida. (K. KesslerI".)
The superior of the Syro-Maronite Church in the United States is the Rt. Rev. Joseph Yazbek, chorbishop, and rector of the Maronite church of Boston, which was dedicated in 1898. The
7. In the ceremony of the preconization of the United pastor of the church of Boston to the States. chor-bishopric took place there in 1900. The decree was conferred by the Maronite patriarch, and was approved by the Roman Catholic archbishop of Boston. The title of chorbishop, it should be added, is equivalent to the title of a vicar in partibus. It gives the right to use the miter.
The church of New York was organized in 1893. There are also churches in Philadelphia, St. Louis, Buffalo, Scranton, Pa., Youngstown, O., and Lawrence, Mass., about ten in all, with an equal number of priests. The sect claims a membership of about 35,000 in the United States.
The Maronite priests in the United States, al-
though appointed by the Maronite patriarch, are under the immediate protection and at the call of the Roman Catholic bishops in whose dioceses their churches are located. A. A. Stamotjli.
Bibliography: Sources for doctrine are their ecclesiastical books: Missale chaldaicum juxta ritum . Maronitarum, Rome, 1592-94, 2d ed., 1604; their service for the Eucharist was printed at Kozchaya in the Lebanon, 1816, 1855; Liber ministri missw juxta ritum . Maronitarum, Rome, 1596; Offlcia sanctorum, 2 parts, Rome 1656-66; Offlcium feriale, Beirut, 1876. Historical sources are John of Damascus, in MPG, xciv. 485, 1432; the presbyter Timotheus, in MPG, lxxxv. 165; J. s!
^ Assemani, Bibliotheca orientalis, i. 496 sqq., iii. 2, pp. 22 sqq., Rome, 1719; Faustus Nairon, Enoplia fidei catho- Hccb Romanw historico-dogmatica, ib. 1694; a collection of sources is in M. Le Quien, Oriens Christianus, iii. 1-100, Paris, 1740. An excellent religious orientation of Christian peoples in Syria is by H. H. Jessop, in History . . . of the Sixth Session of the Evangelical Alliance, ed. P. Schaff and S. I. Prime, pp. 634-642, New York, 1874. Consult further: Robinson, Researches, vol. iii.; G. Guy, Sejour . . . a Beirout et dans le Liban, 2 vols., Paris, 1847; H. Petermann, Reisen im Orient, vol. i., Leipsic, 1860; C. H. Churchill, Mount Lebanon, vol. iv., Druzes and Maronites, London, 1862; A. Pichler, Geschichte der kirchlichen Trennung, ii. 533-557, Munich, 1865; KL, viii. 891-902; A. de Piolant, Au pays des Maronites, Paris, 1882; F. J. Bliss, in PEF, Quarterly Statements for 1892 (valuable); J. Debs, Perpetuelle Orthodoxie des Maronites, Arras, 1896; F. Nau, Opuscules Maronites. (Euvres inedites de J. Maron, Paris, 1899; J. Parisot, Rapport sur une mission scientiflque en Turquie d'Asia, ib. 1899; K. Beth, Orientalische Christenheit, Berlin, 1902; F. Tyan, Sous les cedres du Liban; la nationality Maronite, La Chapelle-Montligeon, 1905.
On the synod of 1736 eonault : S. E. Assemani, Bibliothecce Medicem, pp. 118 sqq., Florence, 1742; Nouveaux mimoires des missions de la compagnie de JSsus dans le Levant, viii. 353 sqq., Paris, 1745; while a summary of the Acts was given by C. F. Schnurrer, in De ecclesia Maronitica, Tubingen, 1810-11, cf. Archiv fur Kirchengeschichte, i (1814), 32-82. Consult also J. S. Assemani, Synodus provincialis a patriarcha Antiocheno, archi-
episcopis et episcopis, necnon clero Maronitarum,
Rome, 1820.
MAROT, ma"ro', CLEMENT: French poet and Protestant leader; b. at Cahors (60 m. n. of Toulouse) c. 1497; d. at Turin in Aug., 1544. In 1518 he entered the service of the Princess Margaret of Orleans-Angouleme, better known as Margaret of Navarre (q.v.), and thus came into contact with Protestant teachings. In 1525 he accompanied Francis I. to Italy, and was wounded and taken prisoner with him at Pavia. When he returned to France he began to attack the abuses of the Roman Catholic system, and was imprisoned. On his release in Nov., 1527, he openly declared his adhesion to Protestantism. In 1530 he published a collection of his early poems, some of which were by no means edifying, under the title L' Adolescence clcmentinc. Accused of heresy, he escaped by the protection of the king and his sister. Believing that Francis was inclined to favor the Evangelical doctrines, he wrote for him a poem on the fundamental principles of the New Testament (Sermon du bon pasteur et du mauvais). At this time he also began to translate the Psalms into verse. But in Oct., 1534, when the affaire des placards brought on a severe persecution of the Protestants, he fled to Ferrara, where he remained under the protection of Renee, daughter of Louis XII. of France (see Renee op France). In 1536 he renounced Protestantism at Lyons, went back to the court, and worked at his poetical version