Coptic Church Research Articles

Tadros Y. Malaty, The Coptic Orthodox Church as an Ascetic Church. Los Angeles, Holy Virgin Mary Coptic Orthodox Church, 1986. 22 × 16, 176 p./Tadros Y. Malaty, The Coptic Orthodox Church as a Church of Erudition and Theology. Ottawa, St. Mary Orthodox Church, 1986. 22 × 16, 304 p./Shawky F. Karas, The Copts since the Arab Invasion: Strangers in their

Tadros Y. Malaty, The Coptic Orthodox Church as an Ascetic Church. Los Angeles, Holy Virgin Mary Coptic Orthodox Church, 1986. 22 × 16, 176 p./Tadros Y. Malaty, The Coptic Orthodox Church as a Church of Erudition and Theology. Ottawa, St. Mary Orthodox Church, 1986. 22 × 16, 304 p./Shawky F. Karas, The Copts since the Arab Invasion: Strangers in their

SHORT NOTICES

SHORT NOTICES Get access The Doctrine of Sanctification in St Athanasius' Paschal Letters. By MATTHIAS F. WAHBA. Pp. 191. Frontispiece. Cairo: The Holy Virgin Coptic Orthodox Church/St Mary and St Mena Coptic Orthodox Church of Rhode Island, 1988. Paper n.p. ANDREW LOUTH ANDREW LOUTH Search for other works by this author on: Oxford Academic Google Scholar The Journal of Theological Studies, Volume 41, Issue 2, 1990, Pages 813-c–814, https://doi.org/10.1093/jts/41.2.813-c Published: 01 October 1990

Book Reviews : The Coptic Church

Book Reviews : The Coptic Church

Developments in Coptic Orthodox Missiology

“The Church of Alexandria,” the Coptic Church of Egypt, is the ancient African church established in apostolic times around A.D. 42 by Saint Mark, the Gospel writer. In the ensuing two thousand years Coptic Christians practiced their faith fervently. The Coptic Church, a missionary church since its earliest times, was known to be the first carrier of Christian faith to Ireland, Switzerland, Ethiopia, Nubia, and North Africa. Since geographically and ethnically the Egyptians belong to Africa, the Coptic Church found fellowship with Christian movements in Africa. Two historical meetings of leaders of such churches led to the formation of the Organization of African Independent Churches.

Mission in the Coptic Church: Perspective, Doctrine and Practice

Mission in the Coptic Church: Perspective, Doctrine and Practice

Pope Shenouda III and the Coptic Church

Pope Shenouda III and the Coptic Church

Coptic Art and Architecture. Alexander Badawy

Previous articleNext article No AccessBook ReviewsCoptic Art and Architecture. Alexander Badawy Leila Ibrahim WenteLeila Ibrahim Wente Search for more articles by this author PDFPDF PLUS Add to favoritesDownload CitationTrack CitationsPermissionsReprints Share onFacebookTwitterLinkedInRedditEmail SectionsMoreDetailsFiguresReferencesCited by Journal of Near Eastern Studies Volume 41, Number 4Oct., 1982 Article DOIhttps://doi.org/10.1086/372973 Views: 1Total views on this site Citations: 2Citations are reported from Crossref Copyright 1982 The University of ChicagoPDF download Crossref reports the following articles citing this article:Marianne Nabil Guirguis, Khaled M. Dewidar, Shaimaa M. Kamel, Maged F. Iscandar Categorization of symbolism in religious architecture; a case study of the Coptic Orthodox church architecture, Alexandria Engineering Journal 59, no.11 (Feb 2020): 533–545.https://doi.org/10.1016/j.aej.2020.01.031 III. ABTEILUNG, Byzantinische Zeitschrift 76, no.22 (Jan 1983).https://doi.org/10.1515/byzs.1983.76.2.387

Christianity, the Coptic religion and ethnic minorities in Egypt

The Copts are the direct descendants of the Old Egyptians. Today they form the Christian minority in Egypt whose number is about nine millions. The Coptic language originates from the language spoken in Ancient Egypt and the Coptic music has also its roots in the Old Egyptian music. Both the Coptic language and Coptic music have survived in the liturgy of the Coptic Church till today. The early Coptic Church had a great impact on the Christian world. Apostle Athanasius of Alexandria formulated the Christian Creed, St. Antonius the Great and St. Pakhomius founded the monastic system, and the Theological School of Alexandria had a great reputation. The Coptic Church is also the church of the martyrs and it lived through long ages of severe persecution. Yet the Copts are wellknown for loyalty to their country and they are proud of their Egyptian identity.

Supplies of Oil in Medieval Egypt: A Geniza Study

Previous articleNext article No AccessSupplies of Oil in Medieval Egypt: A Geniza StudyMoshe GilMoshe Gil Search for more articles by this author PDFPDF PLUS Add to favoritesDownload CitationTrack CitationsPermissionsReprints Share onFacebookTwitterLinkedInRedditEmail SectionsMoreDetailsFiguresReferencesCited by Journal of Near Eastern Studies Volume 34, Number 1Jan., 1975 Article DOIhttps://doi.org/10.1086/372396 Views: 4Total views on this site Citations: 1Citations are reported from Crossref Copyright 1975 The University of ChicagoPDF download Crossref reports the following articles citing this article:Kerlijne Romanus, Wim Van Neer, Elena Marinova, Kristin Verbeke, Anja Luypaerts, Sabina Accardo, Ive Hermans, Pierre Jacobs, Dirk De Vos, Marc Waelkens Brassicaceae seed oil identified as illuminant in Nilotic shells from a first millennium AD Coptic church in Bawit, Egypt, Analytical and Bioanalytical Chemistry 390, no.22 (Nov 2007): 783–793.https://doi.org/10.1007/s00216-007-1704-2

Ticket to heaven: Psychiatric illness in a religious community in Ethiopia

In the churchyards of the Coptic churches of Ethiopia religious communities consisting of monks, nuns, students, disabled people and others who flee from society, are a common phenomenon. They are symbolic of the Ticket to Heaven to which many Ethiopians aspire. Because of its tolerance for marginal people the expectation was that psychotics, who are generally expelled from society, might find a place in such a community. A sample survey of 48 members of a religious community in Addis Abeba revealed the presence of 29 disabled people of whom six had a psychiatric illness. Two of these were psychotics. It is suggested that life in the community to some extent prevents the development of the secondary handicap of a chronic psychotic which is generally termed institutionalism.

Private Law in Ethiopia

In 1960, the Government made the first modern attempt at a comprehensive and formal statement of Ethiopian private law by promulgating Civil and Commercial Codes.2 An earlier source of private law rules, the Fetha Negast (Law of the Kings) has been part of the Ethiopian legal experience since at least 1686, when it was translated from the Roman-influenced thirteenth century Nomocanon of the Egyptian Coptic Church. There is no evidence that this compilation was ever officially promulgated, and it was often subordinated to “equity” (personal feelings of justice influenced by the need to maintain social harmony) and the territorial application of diverse and unrecorded traditional laws.3

Sacred Women in Coptic Cinema: Between Faith and Resistance

The present religious revival in the Arab world has not only initiated new politics or individual devotedness and piety, but has also resulted in a rise of mediated religious memories. Hence, as a promoter of a community revival, the Egyptian Coptic Orthodox Church has disseminated narratives about the Coptic saints to the members of the church. During my fieldwork among the Copts in Egypt in the nineties, I was continuously presented with these saint stories without really taking notice. But, as the storytellers seemed to insist on being heard, I started listening. Meanwhile, I had become aware of the Coptic cinema which since 1987 till today has produced and distributed more than thirty screen versions (in Arabic) about the life stories of sacred figures of the Coptic Church.

Arabs, Copts, Egyptians, Americans: An Exploration of Identity in the Diaspora

“Coptic,” “Christian,” “Orthodox,” “Egyptian,” “American,” “North African”: All of these words describe my identity, some more than others. As a Coptic Orthodox Egyptian American woman, one word, “Arab,” is particularly problematic. Many Copts, including some of my dearest friends, vehemently deny the “Arab” label. The Copts, they say, are not Arabs, but descendents of the Pharaohs. Only Egyptian Muslims can call themselves Arab. The Egyptians who remained Christian after the Islamic invasion in the seventh century, the Copts, were not Arab. This idea was further reinforced when I read Leila Ahmed's memoir A Border Passage, and discovered that even some Egyptian aMuslims reject the Arab identity.

Imperial Russia's African Colony

1MPERIAL Russia's attempt to join mi the European scramble for Africa culminated in 1889 in a melodramatic fiasco on the coast of the Red Sea in Ethiopia. In January and February 1889 a Russian contingent of about one hundred and fifty Cossacks, including women and children, occupied the village of Sagallo, a miserable collection of hovels that baked on the inhospitable northern shore of the gulf of Tadjura. Their leader, Nikolai Ivanovich Ashinov, a Terek Cossack, pretentiously claimed the title Hetman of the Free Cossacks. The expedition had two objectives: to found an African colony-New Moscow-and to establish formal relations between the Holy Synod and the Ethiopian Coptic Church.

The Twenty-four Elders of the Apocalypse in the Iconography of the Coptic Church

The Twenty-four Elders of the Apocalypse in the Iconography of the Coptic Church

The Music of Ethiopia. I: Music of the Ethiopian Coptic Church; II : Cushites. Recordings and notes by Jean Jenkins. Unesco Collection: An Anthology of African Music. General Editor: Paul Collaer. (Bährenreiter-Musicaphon, Kassel-Wilhelmshöhe, Germany.) BM 30 L 2304-5. 12 in. LP. Also available from Bährenreiter, 32-34 Great Titchfield Street, London, W.i.

The Music of Ethiopia. I: Music of the Ethiopian Coptic Church; II : Cushites. Recordings and notes by Jean Jenkins. Unesco Collection: An Anthology of African Music. General Editor: Paul Collaer. (Bährenreiter-Musicaphon, Kassel-Wilhelmshöhe, Germany.) BM 30 L 2304-5. 12 in. LP. Also available from Bährenreiter, 32-34 Great Titchfield Street, London, W.i. - Volume 20

History of Eastern Christianity by Aziz S. Atiya

578 BOOK REVIEWS duction still remains unpublished; fortunately, it is now in the process of being published. A very special section of his books and articles, not mentioned above, refers to the noisy controversy regarding the philosophy of the late University of Madrid teacher Jose Ortega y Gasset. Fr. Ramirez's concern was to point out the difficulties of the main affirmations of Ortega y Gasset's doctrine from a Catholic viewpoint. Since the Spanish philosopher had by then become very popular through his disciples' teaching (he was already dead) , the controversy was pursued with passion and brought about a great deal of bitterness and resentment. It was a long time before tempers began to cool down. As we look back at the impressive result of so much effort, we are certain that Fr. Ramirez's work will be fully appreciated for its real value when the scholars realize that it belongs to the long and ever-developing tradition of true Thomism. For his whole concern was to reflect upon the ever-recurring problems, and the product of such a reflection is so solid and profound that it will always find a place and be quoted among the authors who have surpassed their time by overcoming their contemporary myths. Dominican House of Studies Washington, D. C. LUIS CAMACHO, O.P. History of EMtern Christianity. By AziZ S. ATIYA. University of Notre Dame Press, 1968. Pp. 448. $13.50. It is very widely assumed that the first great schism of Christianity occurred when Byzantium and Rome parted in the eleventh century. This view does not take into account the fact that major splits, whose consequences are still lasting, happened in the East during the Christological controversies from the fifth to the seventh centuries. In the book under review, the author, when he speaks of "Eastern Christianity," has in view not the Orthodox Church in communion with the Ecumenical Patriarchate of Constantinople but the various groups which quarreled with both Byzantium and Rome on the Christological issue and remained for centuries isolated under the Moslem occupation: the so-called " Monophysite " group (Copts, Ethiopians, Syrian Jacobites, Armenians and "St. Thomas" Christians of India), the Nestorians and the Maronites. The latter group, formerly " Monothelite," is in communion with Rome since the time of the Crusades. Rather curiously, the author also adds a chapter on the " vanished Churches," where he includes Carthage. Thus, in his historical scheme, Tertullian and St. Augustine find themselves in the "East." In BOOK REVIEWS 579 fact, this example shows that the author writes of "non-Byzantine" and "non-Roman" Christianity, and not of the "East" as such. A general study on the Eastern "Non-Chalcedonian" Churches was lacking in English. The participation of these Churches in the Ecumenical Movement, the conversations presently being held between their representatives and those of the Orthodox Church for eventual reunion, and the widespread interest in ecumenism, will assure to this book a well-deserved success. Professor A. S. Atiya is Director of the Middle East Center at the University of Utah and is a member of the Coptic Church of Egypt. This explains the fact that Alexandrian Christianity receives quite a preferential treatment in his book (pp. 11-145), while the much larger Church of Ethiopia is covered in only twenty pages. (pp. 146-166) The author's view of the early Church history suffers from his Copticcentered historical perspective: Origen himself is described as " a true son of Egypt, Coptic to the core " (p. 35) , and monasticism is viewed as " a purely Egyptian creation with world potential." (p. 59) Not being a professional theologian, his description of the Christological debates of the fifth century is not always a model of clarity (" [Cyril's) almost indiscriminate use of words physis and hypostasis led to the Chalcedonian confusion which resulted in the establishment of the so-called ' Monophysite ' doctrine ," p. 48). But the book (which is beautifully illustrated) will not be read as a handbook of Church history but for its precious description of the remarkable survival of the Eastern communities throughout the Middle Ages up to the modern times. In this respect it offers to the student a very competent collection of otherwise unavailable...

Introduction to the Faith and Practices of the Coptic Church

Introduction to the Faith and Practices of the Coptic Church

Greek Proskynitaria of Jerusalem in Coptic Churches in Egypt

Greek Proskynitaria of Jerusalem in Coptic Churches in Egypt

The Philosophy of Death in Coptic Epitaphs

MUCH has been written about the Coptic Church, and justly so. The Copts, during the first few centuries of the Christian era, represented one of the truly normative Christian groups in the world, clinging strongly to the earliest doctrines of Christianity. Their theology, then, is of the utmost interest to the study of the early church. However, the presentday literature concerning Coptic theology has been directed more toward the late medieval