The Rūm (Antiochian Greek Christians)

For nearly two thousand years, the Rūm Christians have maintained an unbroken and enduring presence in the Levant. Presenting as the largest indigenous Christian population, their presence predates Arabism-while identifying strongly with Greece as their cradle and motherland. Their monasteries and liturgy shaped the spiritual landscape for centuries, while their faith solidified and rooted in Antioch since the time of the Apostles. The Rūm, meaning "Romans" serve as heirs of the Eastern Roman (Byzantine) world. 

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Early 20th century historians Pavlos Karolidis and Constantine Pasha described the Rūm not as newcomers, but as descendants of Greek settlers-especially Macedonians, Romans and Byzantine-who intermingled with Hellenized Phoenicians, Syriacs and others. In their view, the Rūm were part of a wider Mediterranean population blending with cultures while preserving continuous Greek Christian heritage. Karolidis writes that "Antioch, Alexandretta and Latakia were the heirs of the ancient Hellenic settlements, preserving Greek liturgical and communal institutions".

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While Islam spread rapidly and violently across other parts of the Near East, the Levantine coast retained a strong Christian presence. Medieval chronicles highlight this resilience noting that Antioch and Latakia were among the last and final cities to capitulate. Burchard of Mount Sion, after surveying the region recorded a ratio of thirty Christians to one Muslim in coastal Syria-revealing, Christians were clearly a visible majority. The region was undeniably a stronghold of Rūm Christianity, and the coast itself was a Christian stronghold. 

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In "Medieval Rural Settlements of the Syrian Coastal Region", the author notes that "the coastal region was abounding with sects who were generally despised and persecuted by mainstream Islam".

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In the 19th to early 20th centuries, the Rūm entered a profound identity struggle. Power politics reshaped the Patriarchates of Antioch and Jerusalem, while rivalry between Moscow and Constantinople intensified. Russian-backed Arabization movements promoted the adoption of Arabic liturgy and encouraged Rūm Christians to identify not as Greeks but as "Arabs" or "Arameans". A notion that the Rūm have consistently rejected. 

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Following Sultan Abdul Hamid's promise of freedom and constitutional rights (as recounted in The House of the Priest), he later rescinded the order and declared that he would reign according to Mohammeden law. As part of this, he gave instructions to his men that Christians should be eliminated in order to make the nation a purely Islamic one. 

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These pressures sharpened as documented during the French Mandate. French military intelligence and historical accounts documented violent campaigns, intimidation and forced pressure against the Rūm villages, prompting protection operations by the Armee du Levant. Fear peaked during the Sanjak of Alexandretta crisis (1936-1939), as Turkish annexation forces advanced. Rūm families fled toward Latakia with nothing but the clothes on their backs. Reports from the Commission of Beirut described abandoned villages, families arriving exhausted and dispossessed, declaring: "We will never live under Turkish rule again."

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Archived statements record another recurring plea, "We do not want another Smyrna." For the Rūm, Smyrna was not just a memory, it was a warning. It symbolized what happens when the world turns its back on the Christian population. 

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Historical and present persecution of the Rūm Orthodox present themselves in various ways, from forced displacement to relentless attempts to erase them. However, this is not a nation that can be shaken, their faith is anchored in their solemn duty of carrying the cross. And from that foundation they rebuild, persevere and defend their communities. The Rūm Orthodox have stood as a beacon of light to the vulnerable around them, holding firm to their heritage and inherited responsibility. Their message is clear, they are here to stay.