Patriarch Alexander III (Tahan)

Patriarch Alexander III (Tahan) (1869-1958)

Alexander may be spelt Alexandros, Iskandar, Iskander.

Early life of Iskander ben Mikhael Tahan

On 9 May, 1869, in Damascus, Syria (at that time, in the Ottoman Empire), Iskandar ben Mikhael Tahan was born to Michael (the son of Gabriel) Tahan and his wife Labibah. The family were pious Orthodox Christians, who lived a life of love for the Orthodox Christian Church and for their nation.

His father enrolled him in the "Asiatic School" (also called the Great Orthodox School), where he studied particularly under the guidance of Archdeacon Athanasius (Atallah).

In 1880, when Iskander was 11 years of age, Archdeacon Athanasius (Atallah)] was returned to the Patriarchal Centre of the Church of Antioch, and Iskander continued his studies at the Asiatic School.

On 10 July, 1885, Iskandar joined the now Archimandrite Athanasius (Attallah) in the Saint Elias Monastery of which he was abbot at Dhour El Choueir. This was in the Matn District of Mount Lebanon, near the coast of the Mediterranean Sea. Iskandar stayed there, in the Beirut region, until 25 March, 1886, when Archimandrite Athanasius (Attallah) was ordained to the Holy Episcopate and assigned to serve as the Archbishop of the Diocese of Homs and its Dependencies by the Patriarch of Antioch Gerasimos (1885-1891). Patriarch Gerasimos was transferred to Jerusalem in 1891, where he became the Patriarch of Jerusalem.

Monastic tonsure, 1886

On 12 May, 1886, Patriarch Gerasimos tonsured Iskandar to be a monk. He was given the name Alexander with reference to a different saint. The Monk Alexander (Tahan) was taken into service in the patriarchal headquarters in Damascus.

Higher education

On 15 September, 1887, the Monk Alexander (Tahan) was introduced to the Halki Theological Seminary on Halki Island (also called Heybeliada), one of the Princes' Islands in the Sea of Marmora, near Constantinople, at that time the capital of the Ottoman Empire. Monk Alexander began his studies as a legal student in the first year.

This was the earliest instance in the Orthodox world of the method of joining this upper-level theological school. The student was required first to pass the initial and introductory class. If he passed the subjects satisfactorily, then he would be accepted as a student for the full course.

Halki Monastery and Theological School

Diaconal ordination, 1894

On 6 February, 1894, the Monk Alexander (Tahan) was ordained to the Holy Diaconate in the Temple of the Holy Trinity in the Halki Seminary.

Diaconal service

On 4 July, 1894, the Hierodeacon Alexander (Tahan) received a degree which qualified him to be a teacher of theology. He was awarded an excellent grade.

Despite his subordination to the patriarchal headquarters in Damascus, between 1894 and 1897, Hierodeacon Alexander was assigned to serve under the mentorship of Metropolitan Athanasius (Attallah) of Homs. He served as a deacon and a preacher in the Temple of the Forty Martyrs, and as a teacher in the Orthodox schools in Homs.

Temple of the Forty Martyrs of Sebaste

On 25 September, 1897, Hierodeacon Alexander (Tahan) was blessed and sent to enter the Orthodox Theological Academy in Kiev (in the Russian Empire), in order to receive a higher education in theology. He continued to study there until his graduation in April, 1900.

Presbyteral ordination, 1900

On 20 April, 1900, the Hierodeacon Alexander (Tahan) was ordained to the Holy Priesthood by Patriarch Meletius II (Doumani) in the Mariamite Patriarchal Cathedral in Damascus.

Presbyteral service

The Hieromonk Alexander (Tahan) was assigned to serve as the head of the Antiochian Representation in Moscow. During the time when he served at the Representation Church, his good works accomplished much towards the benefit of the relations between the 2 patriarchates to such an extent that it was noted in the "Church Gazette".

In 1902, Hieromonk Alexander (Tahan) was elevated to the dignity of Igumen.

In April, 1903, in Moscow, at the hands of its Metropolitan Vladimir (Bogoyavlensky), Hieromonk Alexander (Tahan) was elevated to the dignity of archimandrite in the Temple of Christ the Saviour.

Christ the Saviour Temple, 19th century

In 1905, the Holy Synod of the Church of Antioch elected Archimandrite Alexander to become a bishop.

Episcopal ordination, 1905

In 1905, Archimandrite Alexander (Tahan) was ordained to the Holy Episcopate by Patriarch Meletius II (Doumani) and bishops of the Church of Antioch in the Mariamite Patriarchal Cathedral in Damascus.

Episcopal service

Bishop Alexander (Tahan) was assigned to serve the Diocese of Tarsus and Adana (now Mersin) as its metropolitan (ruling bishop). There was a delay in his being able to take up his responsibilities until 5 November of that year, when he arrived in Mersin, on the southeast coast of Turkey. [After the establishment of an international border between Syria and Turkey, access to this diocese became either difficult or impossible. This became the case also with the Diocese of Alexandretta, now İskenderun, on the northeastern Mediterranean coast. Both Mersin and Alexandretta are now within Turkey.]

On 6 February, 1906, Metropolitan Alexander returned to Damascus because of the repose of Patriarch Meletius II (Doumani), in order to participate in the funeral.

On 31 January, 1908, Metropolitan Alexander (Tahan) was assigned to serve as the metropolitan of the Diocese of Tripoli, Al-Koura and Dependencies. Its former bishop, Archbishop Gregory (Haddad) had been elected to be the next Patriarch of Antioch.

On 2 February, 1913, the Metropolitan Alexander (Tahan) accompanied Patriarch Gregory IV (Haddad) on his journey to Russia. Patriarch Gregory had been invited there in order to lead the celebrations on the occasion of the 300th anniversary of the Romanov ascension to the Russian throne and the establishment of the Russian Empire. The bishops received a medal from Tsar Nicholas II.

During the voyage, the entourage visited the Ottoman Sultan in Istanbul (the capital of the Ottoman Empire), where they were decorated with medals.

World War I, 1914-1918

World War I did not itself directly involve present-day Syria and Lebanon. However, because the Ottoman Empire was allied with the German Empire, there were other related events that did affect this region, which were associated with it. By this time, there had grown up a significant group of intellectuals who had studied abroad, and who strongly encouraged Arab studies locally, particularly Arab history, literature, and language. At the same time, the Ottoman Empire tried to tighten its control of the region through the efforts of Jamal Pasha. This attitude produced an increased desire amongst the Syrians for independence from the Ottomans. In response to such expressions of a desire for independence, Jamal Pasha hanged 21 Arabs publicly in Beirut and Damascus on 6 May, 1915. With the assistance of the British, who hoped for Arab support against the Ottomans, an uprising began (which included T E Lawrence) in 1916.

In 1918, Faisal al-Hashimi entered Damascus with his forces. In the areas still held by the French, Syrians continued to revolt. In the Jabal an Nusayriyah Mountains around Latakia in the northwest, there was an uprising against French troops in May, 1919. Along the Turkish border, the nationalist leader Ibrahim Hannanu incited another rebellion in July, 1919. The French defeated these particular attempts.

By 1919, most of Syria had been taken, and in 1920, Syria had Faisal al-Hashimi as king.

This turn of events opened the beginning of the Arabising of the culture in general. It was to the benefit of the Orthodox Church that use of the Arabic language had support. However, as a result of the new and fortified border between Turkey and Syria, the Antiochian Patriarchate lost access to some of her dioceses such as Mersin.

Further troubles greatly disturbed the life of the Church of Antioch. The establishment of an independent Syria was against the interest of the British Empire and of the French Republic. At the end of World War I, there was no support from Europe or from the USA for the new kingdom.

The League of Nations declared Lebanon to be an "Autonomous Province" in August, 1920. This territory included Beirut and Tripoli.

French Mandate, 1923-1946

In 1920, the "French Mandate for Syria and Lebanon" was imposed upon Syria and Lebanon by the Supreme Allied Council and the League of Nations, after which the French Army took up its presence and activities on this territory. Despite the decisions of the Allied Council, the authorities of the British Empire received Faisal al-Hashimi in London, England. They declared him to be King of Syria, and his brother Abdullah al-Hashimi to be Emir (Prince) of the Transjordan (later Jordan). However, King Faisal was forced out by the Allied Powers, and he was recognised to be the King of Iraq. The Transjordan and Palestine had been detached from Syria by the Allied Powers. The supposed purpose of the French Mandate was to keep the peace ; to develop a stable administration ; to develop the territory at various levels ; to develop the resources ; to prepare for self-government. The Government of France, however, wished to maintain control for various reasons, one of which was not to appear to be abandoning the Christians it supposedly protected. However, under Western European domination, Orthodox Christians are usually strongly pressed to become Roman Catholics or Protestants, or anything other than Orthodox.

The negative pressure under which Orthodox Christians must still live in the Middle-East stemmed first from the Muslim ever since the conquests of the seventh century. Later, with the arrival of the Latin Crusaders, pressure against the Orthodox Christians was added by the Roman Catholics, who tried constantly to force conversion upon the Orthodox. A consequence of this pressure was the emergence of the Maronite Catholic Christians, and the so-called Melkite Catholic Christians who likewise added their pressures. Sometimes the sword was applied. Later came Evangelical Protestant missionaries in the 19th century, primarily from Britain. In addition, the Muslim generally do not differentiate amongst the various sorts of Christians, and the Orthodox frequently bear the brunt of wrath for the misdeeds of others.

A major consequence of the French Mandate and its divide-and-rule policy was the uprising called the Great Syrian Revolt of 1925-1927. This widespread revolt is also called the Druze War, but it involved various components of Syrian society in general besides the Druze.

Throughout all this turmoil, Metropolitan Alexander (Tahan) had to lead the spiritual flock entrusted to him in Tripoli, to nourish them, to try to protect them, to keep them unified, and to console them.

From the first appearance of the French Mandate in Syria, its authorities tried to break the Orthodox Church. This is not an exaggeration. Their main aim was to sow discord and resentment between the Syrians and the Lebanese with the centres of this division focussed on Beirut and Damascus. In so doing, they hoped to undermine the unity of the Orthodox in their own land, and to weaken their sense of Arab unity as well.

Schism 1928-1933

The French Mandate authorities used the repose of Patriarch Gregory IV (Haddad) on 12 December, 1928, as an opportunity to strike, and they sowed discord. Because of their machinations, there was a sharp division amongst the bishops.

In 1928, in the Monastery of Saint George in the Valley of the Christians, at the election of a successor to Patriarch Gregory, 7 bishops of the Holy Synod of Antiock elected Metropolitan Arsenius (Haddad) of Latakia.

However, 4 other bishops of the Holy Synod of Antioch (at the patriarchal headquarters in Damascus) and representatives of Orthodox communities elected Metropolitan Alexander (Tahan) of Tripoli (Lebanon).

Thus, 2 patriarchs had been elected simultaneously. The result was the crisis of 2 patriarchs, and the division of the Patriarchate of Antioch for a time.

However, the confrontation and division which was produced by the opposing elections caused anxiety in the Patriarchates of Constantinople, Alexandria and Jerusalem. The Government of France, under whose mandate Syria subsisted at that time, also sought to settle the conflict.

Therefore, the representatives of the 3 patriarchates were assembled to form a tripartite reconciliation commission. Ultimately, their decision was in favour of Metropolitan Alexander.

Nevertheless, whatever negativity which may have remained soon ended. After Patriarch Arsenius reposed in Christ in 1931, Patriarch Alexander was recognised by everyone to be the Patriarch.

Patriarch, 1931

On 31 January, 1931, Patriarch Alexander III (Tahan) was enthroned by the bishops of the Holy Synod of the Church of Antioch to become the Patriarch of Antioch in the Mariamite Cathedral in Damascus, Syria.

Mariamite Dormition Cathedral, Damascus

Patriarchal service

The patriarch was referred to as Alexander III because he was the third patriarch of Antioch to have come to the patriarchal responsibility who bore this name.

At the enthronement, his title became Patriarch of Antioch and All the East.

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).

Diaspora and extra-territorial responsibilities

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.

Re-organisation of the economy of the patriarchate ; re-opening of Temples and monasteries

It has been noted that when Sayidna Alexander became patriarch, the Church of Antioch had many outstanding debts. In order to pay the debts, Patriarch Alexander III sold many properties which until then had belonged to the patriarchate.

Patriarch Alexander is particularly notable locally because through his blessing many Temples and monasteries were revived within the territory of the Church of Antioch. Many of these had been closed because of anti-Christian pressures during the time of the Ottoman Empire.

Serious work towards the revival of the Balamand Monastery

Patriarch Alexander began the work towards the revival of the Patriarchal Theological School at the Monastery of the Theotokos at the Balamand Monastery (80 km (50 mi) north of Beirut, Lebanon) (at that time, under French control. This process fell to his successors also. It culminated later in the establishment of the separate institution, the Saint John of Damascus Institute of Theology at Balamand (the place-name is derived from the French "Belmont").

Balamand Monastery

Sayidna Alexander’s service as patriarch was parallel to much of the development in North America of the Antiochian Orthodox Christian Archdiocese. He gave the blessing for bishops and clergy to travel to North America from Syria and Lebanon in order to organise better the pastoral care of the Syrian and Lebanese Orthodox Christians who had emigrated and settled there. He gave the blessing for the establishment of the Antiochian Orthodox Christian Archdiocese in North America. He blessed bishops to be ordained for the archdiocese, including and especially Metropolitan Antony (Bashir). Later, Metropolitan Antony contributed very much to the development of the Balamand Theological Seminary at the Balamand Monastery.

Syrian (Antiochian) Orthodox Youth Movement, 1942

Perhaps the most important factor to consider in the spiritual renaissance in the Antiochian Patriarchate is the Orthodox Youth Movement, which was founded in 1942 by a group of dedicated laymen. The stated goal of the Movement was a renewal of the Patriarchate of Antioch through the study of Holy Scripture, an increased participation by the Faithful in the sacramental life of the Church, the publishing of informative and nourishing literature, and a renewal of monastic life (including the rebuilding of ruined monasteries, and the founding of new monasteries). To foster this renewal, they sought to encourage education amongst both the clergy and the laity. The founders were fully conscious of the fact that despite the great hardships endured by the See of Antioch, the patriarchate had a great and glorious past, and the Church of Antioch had made very great contributions to Christian theology, liturgy and spirituality. Amongst those from abroad who helped in the development of the movement was Priest-Monk Lev (Gillet) of France. At their invitation, he served for a time as chaplain of the youth movement.

The Orthodox Youth Movement (consisting principally at first of university students and graduates) proved to be in the best tradition of the See of Antioch, and it gave to the Church many highly educated monks and nuns (residing in monasteries established by the movement itself), hierarchs, clergy and laymen.

Recognition of events in the Church of Russia, 1943-1945

In 1943, Patriarch Alexander welcomed the election of Metropolitan Sergius (Stragorodsky) to be Patriarch of Moscow. He also made a donation for the soldiers of the Red Army.

In February, 1945, Patriarch Alexander attended the enthronement of the Patriarch of Moscow Alexei I (Simansky).

Subsequently, Patriarch Alexander travelled repeatedly to the USSR. According to the published documents of the Council for the Affairs of the Russian Orthodox Church, he received a cash allowance from the USSR on a regular basis in the amount of $20,000.00 (USD), which was annually transferred under the category of income of the Representation Church of the Church of Antioch in Moscow.

1945 at a YMCA site

In July, 1950, Patriarch Alexander was awarded the Honourary Doctor of Divinity degree of the Moscow Theological Academy.

He also received the Honourary Doctor of Divinity degree from the Theological Faculty of the University of Bucharest, Romania.

Other Fraternal Visits

In 1951, Patriarch Alexander visited the Church of Greece in Athens, Greece, in order to attend the celebrations marking the 1900th anniversary of the Apostle Paul’s preaching of Christianity throughout the Mediterranean area.

In 1953, Patriarch Alexander visited Ecumenical Patriarch Athenagoras in Istanbul.

In 1953, Patriarch Alexander was able to organise and complete a major renovation of the Mariamite Cathedral in Damascus after the appearance of a severe crack in its roof. At the same time, he initiated the construction of the Patriarchal Headquarters building adjacent to the cathedral.

Fraternal visit to the Church of Russia, 1954

In September, 1954, Patriarch Alexander III made an official visit to the Church of Russia. Patriarch Alexander was one of several heads of Orthodox Churches to write to the Soviet authorities in order to ask for an end to the very harsh treatment which the Russian Orthodox Church was at that time receiving from the Soviet State. These letters apparently contributed to a change in attitude by the state, which occurred in November, 1954.

Patriarch Alexander III with the President and the Prime Minister of Syria

North American Western Rite parishes

On 31 May, 1958, Patriarch Alexander blessed Metropolitan Antony (Bashir) of North America to create parishes of the Western Rite within his archdiocese. He had first consulted with the heads of other Autocephalous Churches in advance of taking the decision to bless this. In that year, a Western Rite Vicariate was established in North America. Almost all the parishes were within the USA.

During the long years of his patriarchal service, many Temples were erected and restored, including the Patriarchal Cathedral in Damascus. Spiritual institutions, schools and patriarchal monasteries were established and populated. He paid special attention to the training of educated clergy : students were sent to study theology at the Halki Theological School near Istanbul, to the theological faculty of the University of Athens, and to the Saint Sergius Institute in Paris, France. A large number of books were published as well.

Repose, 1958

Patriarch Alexander III (Tahan) reposed in Christ on 17 June, 1958.

The Funeral Services for the Burial of a Hierarch in Damascus, in the Mariamite Patriarchal Cathedral were offered by the bishops of the Church of Antioch and others.

Three presidents, all civil and military officials, members of the diplomatic corps, as well as the Prime Minister of Lebanon Camille Chamoun and their entourages participated in the funeral.

After the funeral services, his body was interred in the Mariamite Patriarchal Cathedral Cemetery in Damascus, Syria.

— Metropolitan of Tarsus and Adana 1905-1908. Preceded by : ____. Succeeded by : ____.

— Metropolitan of Tripoli and Al-Koura 1908-1928. Preceded by : ____. Succeeded by : ____.

— Patriarch of Antioch and All the East 1928/1931-1958. Preceded by : Patriarch Gregory IV (Haddad). Succeeded by : Patriarch Theodosius VI (Abourjaily).

Reflections

One person reported about his attendance at the funeral as a child :

 My father took me with him to take a last farewell look at the Patriarch's immaculate body in the Mariam 
 Cathedral.  I still remember today that he was sitting on the chair, and everyone came and took the   
 blessing from his clothes and his right hand.  My father did the same, and he pointed to me to do just the same.

Patriarch Alexander III (Tahan) was famous for the strength of his memory, especially in knowing people and remembering details. He could name a person more than 30 or 40 years after a single encounter with that person. His counsel was a mix of wisdom and humour. He was a lover of poetry, and he could repeat thousands of verses.

He was also in Christ a bold man. One day he telephoned President Adib al-Shishakli to discuss with him a matter concerning the diocese. When he heard a reply that did not please him, he immediately let the president know of his disagreement, although in a respectful manner. President Shishakli was known for his brutality and dictatorship. In recognition of the patriarch's bold attitude, President Shishakli visited the patriarchal house specifically to apologise for what he had said.

Primarily, Patriarch Alexander was perceived to be a caring and careful pastor who nurtured the flock of rational sheep of Christ. Despite all obstacles, difficulties and poverty, he blessed renewal in the Church of Antioch, and he blessed new growth in creative ways.

Honours

• In July, 1950, Patriarch Alexander was awarded the Honourary of Doctor of Divinity degree of the Moscow Theological Academy.

• He also received the Honourary Doctor of Divinity degree from the Theological Faculty of the University of Bucharest, Romania.

References

Wikipedia biography

Biographical material by Joseph Zeitoun (in Arabic)

Arabic Wikipedia biography

Russian Wikipedia biography

Orthodox Encyclopedia biography

Additional information :

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).

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.

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.

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, Dr. Joseph, “History of Syria”

…… “History of the Holy Orthodox Church of Antioch”

Orthodoxwiki list of Patriarchs of Antioch Antiochian Orthodox Patriarchate history of the Balamand Monastery

Balamand Monastery history

Wikipedia article about Balamand Monastery

Church of Antioch web-site history of the St John of Damascus Institute of Theology

St John of Damascus Theological Institute at Balamand, Lebanon

Greek Orthodox Patriarchate of Antioch and All the East web-site

Orthodoxwiki article about the Church of Antioch

Wikipedia article about the Greek Orthodox Church of Antioch

Patriarch Gerasimos of Jerusalem

Patriarch Meletius II (Doumani)