What is the relationship between the Christian and the world? Should a Christian isolate herself from the world in order to find holiness and goodness? Or does a Christian have a responsibility to participate in the world around her?
One of the things people notice about Orthodox Christianity is its strong focus on monasticism. Monks and nuns, and consecrated servants like deacons and deaconesses are valued very highly, and Orthodox faithful often speak as though their lives are clearly superior to those of the “common” faithful who live “in the world”, in secular society, getting married, having children, holding down jobs and paying mortgages. While there is certainly much to admire in those who take up the cross of consecrated life, there is also an important thread that runs through ancient Christian thinking that brings some balance to this view. For example, there are the many writings of the ancient Fathers of the Church that speak very highly indeed of the virtues of family life and see the family as an icon of divine love in diverse ways. There are stories of great ascetic saints like St Anthony and St Macarius being led by God to meet some “common” Christian individuals living the family life in the world, and being told that these “common” Christians excel even these heroes of monasticism in the eyes of God, simply by living a life of sincere divine love.
Most readers are not living the consecrated life (nor am I really qualified to write about it) so let us focus instead on what it means to be a “common” Christian, living “in the world”. Are we meant to be an active part of this world, or are we meant to be sojourners: strangers passing through a foreign land in which we never feel at home? There are passages in the Bible that suggest that we must be “the light of the world”, yet there are others that suggest we are but travellers who never put down roots. So which is it to be?
Fr Peter Farrington of the British Orthodox Church wrote a very important article in the Glastonbury Review about the history of Protestant missions in Egypt and their influence on the Coptic Orthodox Church, one of many resources now available on this fascinating period of Coptic history. While the main gist of Fr Peter’s article describes the low view the British missionaries had of the Coptic Church of the day, (some even considered Copts to be on a par with Muslims in their ignorance of the Christian faith!) he also describes the willingness of the Coptic clergy of the time to benefit from the help of the Europeans, even to the extent of sending candidates for the priesthood to seminaries run by the Protestants to train them in theology. This shows an admirable ecumenism on the part of the Coptic decision-makers, but it also reflects one of the darker trends in Coptic Church history over the past two centuries.
The trend I am talking about is the tendency to associate Western Christianity with advanced Western civilisation, and therefore to see both as something superior to aspire to. What this means today is that due to this historical phenomenon, patchy though it has been both in time and place, the Coptic Orthodox Church has adopted some worrying aspects of Western Christianity, and forgotten that they are foreign innovations. The same thing happened in the Eastern Orthodox family, a phenomenon they call the ‘Western Captivity’, echoing the Babylonian captivity of the Hebrew people. But the Eastern Orthodox have experienced an inspiring revival of ancient, patristic and apostolic thought over the past hundred years or so, mainly through the brave work of scholars such as Vladimir Lossky and Alexander Shmemann, that has gradually purified their theology from the Western innovations and restored it to something much closer to that of the ancient Church. In the Coptic Orthodox Church, there have always been those who have delved deeply and honestly into this matter and come out with much the same results as the Eastern Orthodox revival, but until recently, they were not influential in the Church. They published their views in scholarly journals like The Coptic Church Review,Coptologia and the Glastonbury Review, the learned journal of our affiliated British Orthodox Church, or in the mammoth masterpiece, the eight volume Coptic Encyclopedia, but for the most part their work was ignored in parishes and Sunday School classrooms. I rejoice to see the winds of revival finally blowing through the corridors of the Coptic Orthodox Church, a trend I believe is being tactfully supported by HH Pope Tawadros II. Continue reading “Being Orthodox 1: Introduction”
I began to write a post on the situation in Egypt, or more specifically on the inspiring reaction of the Copts and the sensible Muslims to the troubles in Egypt, when I came across the following little essay. It was posted on Facebook by a Mary Sarkis, apparently a Copt, though I do not know her personally. The wonders of the modern age of the internet! I don’t think it needs much comment from me, for she says what I wanted to say so much more beautifully than I could have said it. As an aside, I came upon this lovely piece via a podcast by William Lane Craig, an American Christian philosopher and apologist. Our Apologetics Group had the privilege of meeting him and atheist Laurance Krauss after their recent public debate at Sydney Town Hall.
This message has really been on my heart so please take a minute to read!
IT WILL GO DOWN IN HISTORY the grace, love, self-control, and patriotism that Copts have demonstrated in this chapter of Egypt’s history. Persecution is not new to Copts (as is the case with many minorities), but I have never been more proud to be a Copt! Not because Copts are persecuted but because of the way Copts have responded and what I’ve seen of the reaction of Moslems to the behavior of Egypt’s Christians. When 50-70 churches, Christian schools/orphanages/ monasteries (some ancient) were attacked this last week, ALL eyes were on Copts to see their reaction. Moslem-Egyptian media figures / authors like Amr Adeeb, Ibrahim 3eesa, Youssef el Hussaini, Fatma Naoout, Tarek Heggy, to name a few, all testified to the Copts’ endurance and loyalty to their country regardless of the horrific abuses that they’ve suffered, not just now but throughout history. Here’s a sample quote from talk show host Youssef El Husseini… Continue reading “True Christianity in Action”
We parish priests often tear our hair out (those who have any left) when we hear of parties or receptions thrown by members of the Church that don’t reflect our Christian values. One of the sins most modern Christians really despise is hypocrisy, and yet some of them don’t seem to realise that a celebration that encourages non-Christian behaviour is a form of hypocrisy. Perhaps they feel that Christ does not really think that drunkenness, immodest clothing and sexually-enticing dancing are wrong? Hmmm, I’d like to see where the Bible says that.
But it seems the problem is not just a modern one. Thank you to Fr Athanasius Iskander of Canada for sharing the following excerpt from St John Chrysostom in the fifth century.
Marriage is a bond, a bond ordained by God. Why then do you celebrate weddings in a silly and immodest manner? Have you no idea what you are doing? … What is the meaning of these drunken parties with their lewd and disgraceful behaviour? You can enjoy a banquet with your friends to celebrate your marriage; I do not forbid this, but why must you introduce all these excesses? Camels and mules behave more decently than some people at wedding receptions!
Is marriage a comedy? It is a mystery, an image of something far greater. If you have no respect for marriage, at least respect what it symbolizes: “This is a great mystery, and I take it to mean Christ and the Church.” (Eph 5:32) It is an image of the Church, and of Christ, and will you celebrate in a profane manner? “But then who will dance?” you ask. Why does anyone need to dance? Pagan mysteries are the only ones that involve dancing. We celebrate our mysteries quietly and decently, with reverence and modesty.
How is marriage a mystery? The two have become one. This is not an empty symbol. They have not become the image of anything on earth, but of God Himself. How can you celebrate it with a noisy uproar, which dishonours and bewilders the soul?
Sometimes we Copts forget that we are part of a wider community of Orthodox Christians, but I feel a sense of joy and comfort when I make any kind of contact with another community of faithful Christians. One of the ways I do that is to look in periodically on an Orthodox Christian news service, OCP Media Network. Please let me share with you two recent little items, one happy, one sad, from the lives of our fellow followers of Christ…
First, the sad. While the situation in Egypt for Coptic Christians is dangerous and difficult, the plight of our sister Oriental Orthodox Church in Eritrea is in many ways much worse. Here in the west, we hardly ever hear news of the dark and distant Horn of Africa. That silence is all the more disturbing when one realises what is going on there. Anyone who loves freedom and human rights should be outraged at what is happening to the Eritrean Orthodox Tawahedo Church. Together with the Ethiopian Orthodox Tawahedo Church, the Eritreans trace their Christian heritage back to the earliest centuries of Christianity, and consider their first archbishop to be St Frumentius who was consecrated by the Egyptian St Athanasius the Apostolic in the fourth century AD. They have a long and rich history of spirituality and ascetism that reflects their unique culture.
But today, the Eritrean Church in Eritrea is slowly dying. Persecution of the Church is hitting it on all levels. Abune Antonios, the duly elected patriarch who was consecrated by the late Coptic Pope Shenouda III in 2004, stood up to the Eritrean government when it tried to interfere in the affairs of the Church. As a result, he was deposed and replaced by a government appointee in an effort to turn the Church into virtually another department of the government. Abune Antonios was chosen for the patriarchate for his good character and his sincere devotion to raising the spiritual standard of the Eritrean Church. But now he has been held incommunicado by the government in an undisclosed location for some years, unable to pursue his spiritual agenda, while government puppets submit the Church to the agenda of a government that cares little for the Christian gospel or spirituality.
What is worse, the government has waged an unmitigated campaign against Eritrean clergy in an effort to weaken the Church. In the just the past eight years it is estimated that 1,500 priests and deacons have been conscripted against their will into the army for an indefinite period of military service, while clergy who refuse to submit to the government are arrested and defrocked. This has led to a drastic shortage of clergy for the parishes, and 1,500 parishes are in danger of being closed for lack of parish priests to serve them. Further, there are estimated to be up to 3,000 Christians currently held in Eritrean prisons as prisoners of conscience, subjected to torture and deprived of medical care.
It was a truly historic moment, and one that brought hope for many reasons. The tension built as millions of Copts around the world sat glued to their screens and prayed and chanted Kyrie eleison (Lord have mercy) with those in the cathedral. I hoped fervently that it was only going to be 41 Kyrie eleisons and not 400! Anba Pachomius enjoined everyone to raise their hearts in supplication and submission, and a silent united supplication from millions around the world rose up to entreat God to choose a shepherd after His own heart for His Coptic flock. And then, a little boy named Bishoy dipped his hand into the bowl and pulled out a transparent orb. Time seemed to stretch out forever as Anba Pachomius fumbled with the seal and then unfolded the piece of paper that held the name of the poor man who is to lead the Coptic Orthodox Church into the future. After a quick peek himself, he held it up for all to see, and we had our new Pope…
Allow me to share a few impressions at this historic moment in time. Firstly, we must appreciate how wonderfully HE Metropolitan Pachomius has carried out his duties as locum tenens since the departure of Pope Shenouda. He had to care for a bereaved Church and soothe their sorrow (whilst no doubt dealing with his own). He had to tread a careful path in a tumultuous post-revolutionary Egypt, forging good relations with the new authorities while at the same time standing up for the rights of Christians suffering persecution and crying out for a father to defend them. He had to deal with a number of major unresolved issues within the Church, any of which could easily have led to huge splits in sections of the Church. He had to run the papal elections according to an outdated yet necessary set of bylaws, negotiating the conflicting opinions about diocesan bishops and (possibly) ambitious candidates, contrary to the venerable humble spirituality of our Coptic tradition.
All this he carried out with serenity, humility, integrity and profound wisdom. I had a personal experience of this during my recent trip to Egypt concerning one of those sensitive matters, Continue reading “Our Poor New Pope…”
Yesterday His Eminence Metropolitan Pachomius announced the final short list of candidates for the election to be held on November 24 to choose the 118th Pope of the See of Alexandria, the Patriarch of the Coptic Orthodox Church. The list of five candidates is:
HG Bishop Raphael (General Bishop)
– responsible for central Cairo but also serves with HG Bishop Moussa in the Bishopric of Youth.
HG Bishop Tawadros (General Bishop)
– assistant to HE Metropolitan Pachomius in the diocese of Beheira, north-western Egypt.
Fr Raphael Ava Mina
– a disciple of the late Pope Kyrollos VI and Abba Mina Ava Mina, the late head of the Monastery of St Mina.
Fr Pachomius Elsouriany
– has served in Rome, Italy as a parish priest under HG Bishop Barnabas.
Fr Seraphim Elsouriany
– has served in Hawaii, USA as a parish priest under HG Bishop Serapion.
No doubt more biographical details will soon be released about each of the candidates. I have gleaned from various sources that the Electoral Committee comprised of nine bishops and nine lay members of the Community Council (Maglis el Milli) spent nine days deliberating in the desert monastery of St Bishoy in order to trim the original list of 17 nominees down to just five. They considered all the objections that had been submitted to them for consideration and gradually whittled down the list through a series of secret ballots. All this was supported by a general fast with many prayers and liturgies carried out by the whole body of Copts all over the world, praying for God to guide the process and those conducting it to make the best decision for the Church.
I think the fasting worked. There are a number of positive things about this shortlist that are worth noting. Firstly, it is reassuring to see that our monasteries are still capable of producing monks of a high spiritual calibre in this day and age where life has become so complicated and true ascetism so difficult. Secondly, it is encouraging for the younger generations in the Church to see that some of the candidates, especially HG Bishop Raphael, have a firm background in serving the youth, which means they should have a comprehensive knowledge of the needs of the youth and how best to meet them. The young have been a very high priority since the papacy of Pope Shenouda III who was himself a Sunday School servant in his younger days and whose experience with the young greatly influenced his direction as pope. Also encouraging is the fact that a number of the candidates have served in the west and should hopefully therefore possess a sound understanding of the unique challenges and needs of western Copts, a category that currently comprises roughly 10-15% of Copts in the world, and will only grow in the years to come. Continue reading “The Next Coptic Pope III”
Most people take it for granted that each of us is free to choose in life. But some philosophers, such as Jean-Paul Sartre, claim that most people do not really want to be free. Choices have real consequences, and freedom brings with it responsibility. People do not want to be held responsible for the consequences of their actions. What if I make the wrong decision? What if the consequences are bad? I don’t want to be held to blame! I don’t want to feel guilty. And so people seek ways to shift the responsibility on to someone or something else, whether they know they are doing this or not.
One famous way of doing this is “the devil made me do it”. But a more subtle way of shifting responsibility is to lay it upon God, or upon His representatives on earth. Sartre points out that when a person adopts a faith, they surrender some of their freedom. They surrender the freedom to decide for themselves what is right and wrong, for by subscribing to their faith’s moral code, that decision is taken out of their hands. Of course, each person is still free to choose whether to obey their faith’s moral code or not – they are still quite free and quite responsible in that sense, but they are no longer responsible for the content of the moral code itself.
Now I do not see this as a bad thing in itself. We humans are, after all, quite fallible, and we have a disturbing tendency to try to cheat to make life comfortable for ourselves. If there is a genuinely objective right and wrong in the world (as most people would agree there is), then we are much more likely to find it when God tells us what it is than when are left to work it out for ourselves. Continue reading “Afraid to be Free”
There has been some heated debate recently over the question of submission in marriage. It has been stirred up by the conservative Sydney Archdiocese of the Anglican Church introducing optional marriage vows for the bride that include the concept of submitting to her husband. This of course is something that has existed int he Coptic Orthodox rite since time immemorial. It is no novel invention, but derives from the words of St Paul:
Wives, submit to your own husbands, as to the Lord. 23 For the husband is head of the wife, as also Christ is head of the church; and He is the Saviour of the body. 24 Therefore, just as the church is subject to Christ, so let the wives be to their own husbands in everything. (Ephesians 5:22 NKJV)
Liberal Anglicans are outraged. They see this as huge step backwards for their Church, plunging it back into a discredited, patriarchal misogyny. St Paul wrote in the context of first century Greco-Roman society, where the inferiority of women was simply taken for granted. He and those to whom he wrote simply could not imagine a world where things were different, so he was simply giving advice on how to live as a Christian within that existing social structure. Compare slavery, the liberals say. St Paul encourages slaves to be obedient and submissive to their masters as to the Lord. But enlightened Christians in a more developed society in the eighteenth and nineteenth centuries refused to accept slavery as an institution and changed the whole structure of their society, eliminating slavery altogether, rather than just telling slaves to accept their lot and be submissive. By analogy, they say, our even more enlightened society in the twentieth and twenty first centuries is now changing the very power structure of marriage and introducing the fullness of the equality before God that St Paul mentioned elsewhere:
There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus. (Galatians 3:28 NKJV)
But both the liberal interpretation of St Paul and the objections to submission in marriage are based on a crucial misunderstanding of the Gospel of Christ, reflected in St Paul. Once clarified, submission falls into its proper place and becomes something beautiful. To identify this misconception, we shall go right back to the beginning of the problem… Continue reading “Submission in Marriage”
As the Coptic Church has spread into the Diaspora of Western nations it has experienced an ever growing interaction with non-Copts. The sheer breadth of this interaction is rarely appreciated by Copts I think. To list just a few situations:
Employees and clients in Coptic organisations like Child Care Centres, Vacation Care Centres, Coptic Schools, Aged Care Facilities and the Theological Colleges.
Interested visitors to Coptic monasteries.
Marriages of Copts to non-Copts, or rather to converts to Coptic Orthodoxy.
Dialogues with other Churches and religions through organisations like the World Council of Churches and its branches and Interfaith events.
Participation in Government sponsored initiatives as well as those organised by civil society to deal with various pressing social issues.
Coptic sporting teams participating in local competitions.
Copts who run for political office.
Missionary and outreach services.
Services for the homeless and those in prison.
Apologetics dialogues with non-believers.
Kimi radio program and the Coptic satellite TV channels.
Visitors to Coptic websites of all kinds.
FOCUS – university campus societies.
Copts who volunteer to teach religion in public schools.
Interest from the media following the many massacres of Copts in Egypt and regarding the future of Christians in the Egypt of the Arab Spring.
All of these of course are in addition to the many thousands of commonplace interactions that take place daily in schools, tertiary institutions, workplaces and over the back fence with the neighbours.
In majority Muslim Egypt, there has often been strife, but relatively little actual theological debate or dialogue between the two Abrahamic faiths. One of the rare records of such debates Continue reading “Facing the World…”