Coptic Orthodoxy part III

Coptic Orthodoxy

The term "Copts" is equivalent to the word "Egyptians." It is derived from the Greek "Aigyyptos," which in turns is derived from the ancient Egyptian "Ha-ka-Ptah," i.e. "the house of the spirit Ptah," a most highly revered deity in Egyptian mythology. From the Arab conquest and until today, This term refers to the Christian Egyptians to distinguish them from the native Muslims.
Sons of Pharaohs

The Copts as the successors of the ancient Egyptians are defined as the modern sons of the Pharaohs. They played an essential role in the whole Christian world, especially during the first five centuries.

Their religious background helped them to accept Christianity with eagerness and to enjoy its depth through their ascetic life, meditation and studying of the Holy Scripture.
In this topic we wish to throw some light on the ancient Egyptian culture and how it reacted towards the new Christian faith.

Their religious background: It is well known that nature and upbringing have religiously minded ancient Egyptians since the very early times. Herodotus states that "The Egyptians are religious to excess, far beyond any other race of men." Their religious curiosity was satisfied by the Christian faith that puts no limits to spiritual progress, for it raises the believers towards the bosom of the Father that they might enjoy the likeness of God, fast communion with Him and acknowledgment of the eternal divine mysteries.

Their high scientific background: Modern science achieved unceasing progress, particularly in the last century. Many of the ancient Egyptians’ scientific work which took place thousands of years before Christ are still considered to be obscure secrets; for example the pyramids with their scientific wonder and mysteries, the art of embalming, the art of carving, colored painting on walls etc. All of these arts are still under research to the extent that some believe that the ancient Egyptians were working under the guidance of superhuman (coming from the outer space), or from other stars. Some consider that man would have conquered space much earlier if the library of Alexandria had not been burned, which led to losing scientific secrets of great importance.

In any case, the fact is that the ancient Egyptians put their scientific abilities at the disposal of the religious thinking (such as the building of the pyramids, embalming etc.). It had influenced the Copts. They looked to science not as an enemy of religion or contrary to it, but that science acts in favor of religion. Therefore, the school of Alexandria opened its doors to the scholars and philosophers, believing that science and philosophy could serve the true spiritual life.

Their religious dogmas: Each major town in ancient Egypt used to recognize some kind of a triad. But these triads were too alien from the Christian Holy Trinity.
Their philosophers believed in One Supreme Being; the best example is King Ikhnaton (1383-1365 B. C.).

While the majority of the ancient civilizations were preoccupied with the earthly life, seeking temporary pleasures, the Egyptian mind was absorbed in the world to come, and in the resurrection. When they were converted to Christianity, they became involved in awaiting the advent of the Risen Christ, through their lengthy hymns, excessive fasting, enduring and suffering with joy. This eschatological attitude has its effect on our worship, liturgies and even in our daily life.

The Cross: Egyptians tended to identify the Cross with their own sign of eternal life, "the Ankh," which was held in the hands of the immortals such as gods and pharaohs. The "Ankh" sign took the shape of a cruciform with rounded tip, which was readily adopted and used by the Copts from the very early times.
In addition to this, the Egyptians seem to have had an idea of the unity of God, His eternity, His infinity, as well as His loving kindness.
The Holy Family in Egypt

Egypt in the Holy Bible
The Holy Bible concentrates on "Jerusalem" which means, "land of peace," or "vision of peace" as center of the promised land, where God declares His dwelling among people. And a holy temple was established in it in His Name, where people worshipped Him, offered Him sacrifices and offerings, and celebrated many feasts as a symbol of the heavenly joy. This is Jerusalem, the symbol of heaven, that is called "Jerusalem above is free, which is the mother of us all" (Gal 4:26). On the other hand, we find Babel and Egypt; Babel represents disobedience to God, violence, vainglory (tower of Babel, Gen.11), opposing God through His believers (the Babylonian captivity), adultery and abominations (Rev. 17:5). Egypt was well known for its abundant cops, and its king (Pharaoh) to whom Israel and Jude used to refuge against Babylon. Therefore, Egypt was a symbol of loving the temporary things and trust in human hands (1 Kings 18:21).

Egypt was a refuge to many people, especially in famines. Abraham visited Egypt (Gen. 12:10). So did Joseph who became the second man after Pharaoh, offering crops to all the neighboring countries. Jacob and his sons came to Egypt where they lived as a family and grew as a nation. It was the birth –place of the nursery of the people of God. Their first leader, Moses, the great prophet and his brother Aaron the first chief-priest appeared in Egypt to grant them freedom. St. Stephen says, "And Moses was taught in all the wisdom of the Egyptians, and was mighty in words and in deeds" (Acts 7:22).

Among the prophets who visited Egypt was Jeremiah who implored people not to flee to Egypt, but in vain, for they forced him to accompany them in their journey to Egypt (Jer. 41:1, 43:7). He uttered his last prophesies in Tahpanhes of Egypt (Jer. 43:8-44:30).

Thus, Egypt became a representative of the Gentiles to whom Christ came to establish His Church and form His new people.

Blessed Be Egypt, My People
Hosea, the Prophet, foresaw the Son of God going out of Bethlehem and fleeing to Egypt, where He found a welcome in the hearts of the Gentiles. Through Hosea, God the Father uttered this prophesy, "I called my son out of Egypt" (Hos. 11:1).

Isaiah the Prophet gave us more details, saying "Behold, the burden of Egypt, the Lord rides upon a swift cloud, He shall come to Egypt, and the idols of Egypt shall be moved at His presence. In that day there shall be an altar to the lord in the midst of the land of Egypt" (Isa. 19:1). St. Cyril the Great interpreted this prophecy saying:
"The glittering cloud which carried the child Jesus to Egypt was His mother, St. Mary, who suppressed the cloud in purity. The altar which was established in the midst of the land of Egypt is the Christian church which had replaced the temples of paganism as the idols collapsed and the temples were deserted in the presence of the Lord Jesus."

The Holy Journey
The important stations where the holy family took shelter are:

Bubastis Hill
The holy family left Bethlehem on its way to Egypt through Sinai. They followed the Southern Caravan way along the Mediterranean coast, passing through Gaza-Raphia (Rafah)-Rhinocolura, (now El-Arish), and then to Ostrakini which became a diocese of Bishop Abram who joined the council of Ephesus 431 A.D.

The last station for the Holy family in Sinai was Pelusium (now Al-Farma) which is located between El-Arish and Port-Said and which is considered the key entrance to Egypt from the eastern side.

From Pelusium they crossed to Bubastis (Tel-Basta), where they rested under a tree, that is said to have survived until 1850 A.D. Here, at Bubastis Hill, a spring of water erupted, from which the holy family used to drink; and its water healed many from their sickness.

Soon after the Holy Family resided in the city, the pagan statues began to collapse and this consequently aroused the anger of the pagan priests against the Holy Family. Therefore, the Holy Family left to the outskirts of the city to a place now called "Mastard."

Mataryah
The Holy Family traveled to Bilbais, then to Miniat-Genah (now Miniat Samanoud), crossing the River Nile to Samanoud and from there to Borolos. They crossed the River Nile to the Western bank to Sakha, and then they traveled westward along Wadi-el-Natroun (Natroun Valley), south of the "Sheheet" widerness. This wilderness became a paradise of monks, the earthly angels.

The Holy Family then traveled to Heliopolis, to a district called "Mataryah," where they took shelter under a tree, known as the "St. Virgin Mary Tree." The Coptic Orthodox Church is taking care of this tree which is still blossoming despite its old age. Near this tree is a spring of water shot and balsam plants are still growing. These plants are added to the ointments used to make the Holy Chrism (Oil for confirmation).

Pilgrims in the middle ages used to visit "Mataryah" and "St. Mary’s Tree" regarding them as sacred places. Until today tourists come to visit them.

Old Cairo
Old Cairo is considered the third station for the Family. Here we have St. Virgin Mary’s Church and a nunnery which are both located at Zwayla lane. But the most attractive landmark is the cave in Babylon in Old Cairo in which there is an altar and a niche. It is probable that the Holy family might have used this cave as a place for the Child Jesus to sleep. Above this cave, a church had been built in the fourth Century and is known as the St. Sergius Church (Abu-Sarga).

Within a week, the idols of the pagan temples began to collapse, the pagan priests aroused with anger, forced the foreign family out of the city. Thus, the holy family left for Memphis then to Maadi where St. Mary’s Church has been built. Perhaps, this church was a Jewish Temple. The present structure with its attractive triple granary domes is known from the thirteenth century.

In Upper-Egypt
The Holy family crossed the River Nile to Upper Egypt and headed east to Bahnassa (near Beni-Mazar), they then crossed to the eastern bank, where they stopped at Gabal-el-Tair (Mount of Birds) near Samalout.

From Gabal-el-Tair, the Holy Family went to Ashmounin near Malawi, then to a village called Philes, about 20 km south of Ashmounin. They traveled to Qoussieh (Qousqam) where they were treated harshly and were driven away by the very people who saw that their stone idols had fell before Jesus. The Holy Family escaped to the village Mirah (now Mir), whence they took to the Qousqam Mountain on which the famous Monastery of the Holy Virgin, known as "Al-Muharraq" stands. There, at that mountain it had been revealed to them by Spirit to return back to Jerusalem. They followed a way that took them to the South up to Assyout Mountain where they took shelter for a while in a cave known now as St. Virgin Monastery at Assiout.

St. Virgin Mary’s Church at Zaytoun
The Holy Family might have passed through Zaytoun, a suburb of Cairo. On the domes of St. Mary’s church at Zaytoun, a good number of St. Mary’s apparitions occurred (from the 2nd of April 1968 until 1971). Such wonderful apparitions occurred successively and were obviously seen by thousands of people.

St. Virgin Mary’s Closet At El-Ezrawia
It is said that the Holy Family passed by a watermelon farm where seeds had just been sown. St. Joseph asked the farmer to tell the soldiers, who were chasing them, that the Holy Family passed by his farm at the time when he was sowing his seeds. Two days later, when the soldiers arrived at the farm, the watermelon had blossomed and some fruits were visible. This made the soldiers believe that the Holy Family had passed by this place several months before. Therefore the soldiers slowed down the chase after the Holy Family.

Palm (El-Kaf) Mountain
It is said that while the Holy Family was crossing the Nile to Gabal-el-Tair a huge rock from the Mountain was about to fall on their boat. St. Mary was afraid but her Son – who has power on nature – stretched His hand thus prevented the rock from falling, and left his palm print on it. Queen Helen, mother of Emperor Constantine, ordered that a church should be build at this place. In the twelfth century (1168 A.D.), when Almeric, King of Jerusalem invaded Upper-Egypt, he cut away the piece of the rock and took it back to Syria.
How Was Christianity Introduced to Egypt?

See of St. Mark
The Coptic Church or the Church of Alexandria is called "See of St. Mark;" on of the earliest sees: Jerusalem, Antioch, Alexandria and Rome.

St. Mark is considered the founder of the Coptic Church. However, evidence indicates that Christianity was introduced into Egypt before St. Mark, though undoubtedly, it must have been on a very small scale. The following are some interesting points on this subject:

The Book of Acts refers to the Jews of Egypt who were present at the Pentecost (Acts 2:10). Upon their return home, they must have conveyed what they saw and heard about Christ and their relatives.

The same book mentions an "Alexandrine Jew named Apollos" who arrived at Ephesus… He was described as an eloquent man with sound knowledge of the Holy Scriptures. He preached with great spiritual earnestness and was able to demonstrate from the Scriptures that Jesus was the expected Christ (Acts 18:24028). It is quite possible that Apollos was a member of a small Christian group of Jewish origin who lived in Alexandria.

St. Luke addresses his Gospel to "His excellency Theopilus," a Christian believer from Alexandria.

The Coptic book of Sinxarum (the day of 15 Bashance) records the preaching of Simon the Zealous in areas of south Egypt and Nubia.

St. Mark the Founder
The Copts are proud of the apostolicity of their church, whose founder is St. Mark; one of the seventy Apostles (Mark 10:10), and one of the four Evangelists. He is regarded by the Coptic hierarchy as the first of their unbroken 117 patriarchs, and also the first of a stream of Egyptian martyrs.

This apostolicity was not only furnished on grounds of its foundation but rather by the persistence of the church in observing the same faith received by the Apostle and his successors, the Holy Fathers.
St. Mark’s Biography

St. Mark was an African native of Jewish parents who belonged to the Levites’ tribe. His family lived in Cyrenaica until they were attacked by some barbarians, and lost their property. Consequently, they moved to Jerusalem with their child John Mark (Acts 12:12; 25; 15:37). Apparently, he was given a good education and became conversant in both Greek and Latin in addition to Hebrew. His family was highly religious and in close relationship with the Lord Jesus. His cousin was St. Barnabas and his father’s cousin was St. Peter. His mother, Mary, played an important part in the early days of the church in Jerusalem. Her upper-room became the first Christian church in the world where the Lord himself instituted the Holy Eucharist (Mark 14:12-26). There also, the Lord appeared to the disciples after His resurrection and His Holy Spirit came upon them.

Young Mark was always associated with the Lord, who chose him as one of the seventy. He is mentioned in the Scriptures in a number of events related with the Lord: He was present at the wedding of Cana of Galilee, and was the man who had been carrying the jar when the two disciples went to prepare a place of the celebration of the Pasch (Mark 14:13-14 ; Luke 22:11). [He was also the same man who fled naked before the Crucifixion (Mark 14:51, 52)]. Accordingly, the church insists on calling St. Mark "Theorimos," i.e. the beholder of the Lord, in order to prevent counterfeits of some historians.

St. Mark and the Lion
The lion is the symbol of St. Mark for two reasons. He begins his Gospel describing John the Baptist as a lion roaring in the desert (Mark 1:3). His famous story with the lion, as related to us by Severus Ebn-El-Mokafa: Once a lion and a lioness appeared to John Mark and his father Arostalis while they were traveling in Jordan. The father was very frightened and begged his son to escape, while he awaited his fate. John Mark assured his father that Jesus Christ would save them, and began to pray. The two beasts fell dead and as a result of this miracle, the father believed in Christ, and died shortly thereafter.

Preaching with the Apostles
At first, St. mark accompanied St. Peter on his missionary journeys inside Jerusalem and Judea. Then he accompanied St. Paul and St. Barnabas on their first missionary journey to Antioch, Cyprus and Asia Minor, but for some reason or another he left them and turned home (Acts 13:13). On their second trip, St. Paul refused to take him along because he left them on the previous mission, for this reason St. Barnabas was separated from St. Paul and went to Cyprus with his cousin Mark (Acts 15:36-41). There, he departed in the Lord and St. Mark buried him. Afterwards, St. Paul needed St. mark with him and they both preached in Colosy (4:11), Rome (Phil. 24; 2 Tim. 4:11) and perhaps at Venice.

In Africa
St. Mark’s real labor lays in Africa. He left Rome to Pentapolis, where he was born. After planting the seeds of faith and performing many miracles he traveled to Egypt, through the Oasis, the desert of Libya, Upper Egypt, and then entered Alexandria from its eastern gate on 61 A.D.

On his arrival, the strap of his sandal was out loose. He went to a cobbler to mend it. When the cobbler – Ananias – took an awl to work on it, he accidentally pierced his hand and cried aloud "O one God." At this utterance, St. mark rejoiced and after miraculously healing the man’s wound, took courage. The spark was ignited and Ananias took the Apostle home with him. He and his family were baptized, and many others followed.

The spread of Christianity must have been quite remarkable because pagans were furious and sought St. Mark everywhere. Smelling the danger, the Apostle ordained a bishop (Ananias), three priests and seven deacons to look after the congregation if anything befell them. He left Alexandria to Berce, then to Rome, where he met St. Peter and St. Paul and remained there until their martyrdom in 64 A.D.

Upon returning to Alexandria (65 A.D.), St. Mark found his people firm in faith and thus decided to visit Pentapolis. There, he spent two years preaching and performing miracles, ordaining bishops and priests, and winning more converts.

Finally he returned to Alexandria and was overjoyed to find that Christians has multiplied so much that they were able to build a considerable church in the suburban district of Baucalis.

His Martyrdom
In the year 68 A.D., Easter fell on the same day as the Serapis feast. The furious heathen mob had gathered in the Serapis temple at Alexandria and then descended on the Christians who were celebrating Easter (Christian Pasch) at Baucalis. St. Mark was seized, dragged with a rope through the main streets of the city. Crowds were shouting "The ox must be led to Baucalis," a precipitous place full of rocks where they fed the oxen that were used in the sacrifices to idols. At nightfall the saint was thrown into prison, where he was cheered by the vision of an angel, strengthening him saying, "Now your hour has come O Mark, the good minister, to receive your recompense. Be encouraged, for your name has been written in the book of life…" When the angel disappeared, St. Mark thanked God for sending His angel to him. Suddenly, the Savior himself appeared and said to him "Peace be to you, mark, my disciple and evangelist!" St. Mark started to shout "O My Lord Jesus" but the vision disappeared.

On the following morning probably during the triumphal procession of Serapis he was again dragged around the city till death. His bloody flesh was torn, and it was their intention to cremate his remains, but the wind blew and the rain fell in torrents and the populace dispersed. Christians stole his body and secretly buried him in a grave which they had engraved in a rock under the altar of the church.

His Relics
During the schism which burst between the Copts and the Melkites, the first kept the head while the body remained with the latter. On 644 A.D., a soldier sneaked into the church where the head was buried. He took it away to his ship under the impression that it was a treasure. Later, when Amro-Ebn-El-Aas (leader of the Arab troops) ordered the ships to sail off Alexandria, that particular ship could not move. Eventually the soldier had to confess and Amro handed it back to Pope Benjamin.

The saint’s body did not remain in Egypt, for it was stolen and taken to Venice by some Italian merchants. They built a huge cathedral in St. Mark’s name, believing that St. mark was their patron Saint. In 1968, part of his relics which is now kept in the new Cathedral in Cairo, was offered to the Egyptian Pope Cyril (Kyrillos VI) from Pope Paul VI).

His Apostolic Acts
St. Mark was a broad-minded Apostle. His ministry was quite productive and covered large fields of activities. These included:

* Preaching in Egypt, Pentapolis, Judea, Asia Minor, and Italy, during which time he ordained bishops, priests, and deacons.
* Establishing the "School of Alexandria" which defended Christianity against the philosophical school of Alexandria and conceived a large number of great Fathers.
* Writing the Liturgy of the Holy Eucharist, which was modified later by St. Cyril to the liturgy known today as the Liturgy of St. Cyril.
* Writing the Gospel according to St. Mark.

What is coptic Christianiy

What is Christianiy

Christianity Is the Truth

Christianianity has existed since the time that Jesus Christ was on earth. Followers of Jesus (Christians) of all denominations have had different understandings about few things, but all agree that Jesus Christ is a revelation of God in the flesh. All believe that God came to earth to bring humanity back into a relationship with Himself. And all accept Christ as God, Lord and Savior.

This relationship with God had been lost through the fall of Man at the beginning through sin and disobedience and was restored through Jesus and what He did for us - in dying to bear our sins and pay for our guilt, and in rising from the dead. "For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life." (John 3:16).

The Christian faith is really about faith in the resurrected Jesus of Nazareth who lived historically on the earth 2000 years ago, made a definite impact on the people of Israel through His teaching and healing ministry. It is through His resurrection and continued intervention in the lives of His followers that today He has hundreds of millions who believe in Him and trust Him.

Although the Christian faith is not based purely on evidence, it is definitely supported by evidence and historical facts. The Christian faith is not about turning off the brain and merely relying on the heart. Christian faith is about seeking and knowing Jesus Christ with all facets of the human character. It’s about loving Him with all your heart, mind, soul and strength.

The tenants of Christianity are not based on blind faith as some people have claimed. In fact, Christianity depends very much on the testimony of eyewitnesses who lived with Him and observed His miracles, death on the cross and resurrection; and heard His words and sermons. A large portion of the Bible is just that: the eyewitness accounts of people who were actually there and their accounts are corroborated by both Jewish and Roman historians and records. Yes, it is possible for a person to sacrifice his life for a lie if he is brainwashed in believing in a false fiction he did not eyewitness. The fate of our fathers, the disciples and apostles of Christ, is documented in the Church’s records as well as pagan records. They willingly suffered painful deaths, after being subjected to all sorts of tortures and afflictions, testifying to the truth which they witnessed with their own eyes and ears. This is just one solid and rational evidence that Christianity is the truth.

The Christian Creed

The Christian faith is founded on Jesus Christ and His resurrection. Before the New Testament gospels were even written, the early Christian leaders and eye witnesses declared their belief in the death and resurrection of Jesus through a statement of belief known as a creed. The earliest record of the Christian creed is presented by Paul and found in 1 Corinthians 15:3-8:

"For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the scriptures; And that He was buried, and that He rose again on the third day according to the scriptures: And that He was seen of Cephas, then of the twelve: After that, He was seen of above five hundred brethren at once; of whom the greater part remain unto this present, but some are fallen asleep. After that, He was seen of James; then of all the apostles. And last of all He was seen of me also, as of one born out of due time."

Using the historical records of Paul and his early travels to Damascus and Jerusalem, place the above scripture at about 35 A.D., just 5 years after the death of Jesus Christ. This is dramatic, because those same scholars would hold that this basic creed for the Christian faith developed far too quickly for a myth to develop and distort the historical record of the resurrection. Also most of the disciples and eye witnesses from whom Paul received the creed were still alive when he wrote his epistle and none of them challenged him.

Recent scholarship in manuscript reliability and textual criticism now places the four Gospels at 30 to 50 years after Jesus when a great multitude of Jesus contemporaries and opponents were still around. None of the opponents and bitter enemies denied Christ’s miracles or crucifixion but tried in vain to explain away His empty tomb resurrection with weak and refutable rationalizations.

In the early forth century and during the ecumenical councils, the leaders of the universal church expanded the early creed by adding other doctrines, such as the oneness of God and the resurrection and judgment of the dead, all of which are derived from and based on the Holy Scriptures. That is the creed that is being acknowledged and recited by all Christian churches, of all denominations, today.

Christ Fulfilled the Prophesies

The Bible consists of 66 books written by some 40 different men spanning a period of over 4,000 years. It contains three distinct languages (Hebrew, Greek, and Aramaic). The writers were from a wide variety of nationalities; and their professions ranged from kings to fishermen. The Old Testament contains more than 360 prophesies about Jesus which are hundreds or even thousands of years before His birth and all have been fulfilled in Him and by Him.

The following probabilities are taken from Peter Stoner in Science Speaks (Moody Press, 1963) to show that coincidence is ruled out by the science of probability. Stoner says that by using the modern science of probability in reference to eight prophecies, we find that the chance that any man might have lived down to the present time and fulfilled all eight prophecies is 1 in ten to the 17th power." That would be 1 in 100,000,000,000,000,000. In order to help us comprehend this staggering probability, Stoner illustrates it by supposing that "we take ten to the seventeenth power silver dollars and lay them on the face of Texas. They will cover all of the state two feet deep. Now mark one of these silver dollars and stir the whole mass thoroughly, all over the state. Blindfold a man and tell him that he can travel as far as he wishes, but he must pick up one silver dollar and say that this is the right one. What chance would he have of getting the right one? Just the same chance that the prophets would have had of writing these eight prophecies and having them all come true in any one man."

Stoner considers only 48 of the 360 prophecies and says, "We find the chance that any one man fulfilled all 48 prophecies to be 1 in ten to the 157th power, or 1 in

1,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000, 000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000, 000,000,000,000,000,000,000,000,000,000,000,000,000,000,000."

It is quite evident that Jesus did not fulfill the prophecies by accident. Therefore, God exists and Christianity is the only truth, the whole truth and nothing but the truth. Other religions may contain bits and pieces of the truth. They resemble a broken clock which shows the right time but only for a few seconds twice a day. Jesus is who He said to be, God in human flesh, and He proved this by fulfilling the prophecies and rising from the dead. He was and He is who He said He is: the only way (John 14:6).

The Oneness (Unity) of God and the Trinity

The first sentence in the Christian Creed is "We believe in one God." "Trinity" is a term that is not found in the Bible but a word used to describe what is an apparent concept about God in the Scriptures. The Bible clearly speaks of God the Father, God the Son (Jesus Christ), and God the Holy Spirit, Each of the persons is distinct from the others, yet identical in essence. Matt. 28:18, "Go therefore and make disciples of all the nations, baptizing them in the name of the Father and the Son and the Holy Spirit." Also Matt. 3:16-17 "And after being baptized, Jesus went up immediately from the water; and behold, the heavens were opened, and he saw the Spirit of God descending as a dove, and coming upon Him, and behold, a voice out of the heavens, saying, "This is My beloved Son, in whom I am well-pleased." In other words, each is fully divine in nature, but each is not the totality of the other persons of the Trinity. The Scriptures also clearly present that there is only one God. Thus the term: "Tri" meaning three, and "Unity" meaning one, Tri+Unity = Trinity.

The Father creates (Isaiah 44:24), the Son redeems (Gal. 3:13), and the Holy Spirit sanctifies (Rom. 15:16). 1 Pet. 1:2, "according to the foreknowledge of God the Father, by the sanctifying work of the Spirit, that you may obey Jesus Christ and be sprinkled with His blood: May grace and peace be yours in fullest measure."

Some have attempted to give human illustrations for the Trinity such as a book with its three dimensions: length, width and thickness but yet it is one book and if you remove any of the three dimensions, the object loses its attributes and ceases to be a book. I find that all attempted illustrations stop short. God is not human, so He cannot be described in human terms. The gods of other religions can be described in human or material terms since they were invented in the minds of men.

The Strong Saint Moses

His roots and his early years
It is not exactly known from what region St. Moses originally came, or to which tribe he belonged. It was said that he was from a Berber tribe, and the little that is known about his early years and his youth deserves little admiration.



The life of repentance
In spite of Moses' badness and his wicked before all the people, the merciful God found in Moses' heart the readiness for a life with Him. From the time he heard about the saintly Fathers of the wilderness of Scetis, Moses was attracted by the purity of their lives and their wonderful endearment towards others. He looked at the sun, the only god he knew, saying, "O Sun, let me know if you are God. And You, the God that I do not know, acquaint me with You." Then Moses heard from someone that the Monks of the Valley of Hebib (the wilderness of Scetis) knew God. So he immediately girded himself with his sword and went to the wilderness.

Repentance
In the wilderness, he met with St. Isidorus and asked him to guide him to his salvation. St. Isidorus adopted him, taught him, and exhorted him greatly with words of God; he spoke to him about judgment and salvation. The living Word of God worked in his heart, completed its effectiveness within his soul, and his tears were like a flood. His soul was invaded with fiery repentance, his sleep was perturbed. He hated his wicked life and resolved to free himself from it, so he went to St. Isidorus once again.

The Confession of his sins and his baptism
He knelt before the Priest of Scetis and confessed his faults and the crimes of his past life, in a loud voice, and with great humility that compelled compassion in the midst of abundant tears. St. Isidorus took him to the dwelling of St. Macarius the Great, who started to teach him and guide him gently and with lenience. He then granted him the blessing of the Holy Sacrament of Baptism. He confessed all his sins and his previous ugliness publicly in the church. During his confession, St. Macarius the Great saw a board with writings in black, and as Moses confessed an old sin, the Angel of God erased it, and when he finished his confession, the board was white.

His Monastic life
When Moses heard the words of St. Isidorus, he dwelled with the brethren, the Monks, and it was said that at the beginning, they were frightened because in his previous life, he was "the terror of the region." However, they soon found in him a model of humility, spiritual struggle and order. In view of the numerous visitors who came to him, St. Isidorus suggested that he withdraws from that place to solitary cell, in poverty. St. Moses obeyed immediately and went to his cell; he lived patiently in solitude, in spiritual struggle until it greatly developed within him, leading him to fasting, prayer, meditation and repentance. The devil could not endure the Saint's behavior and started to fight him with all his might.

Copied from Saint Antony Coptic Orthodox Monastery, California, U.S.A.

links to Live Service

http://stmarkdc.org/en/content/sanctuary-live
http://www.saintdemianachurch.org/videos.html
http://www.saintabraam.org/index.php?option=com_wrapper&Itemid=42
http://www.stmarkchicago.org/
http://www.thecocc.org/stream/

Fr. Bishoy Kamel

He was born Samy Kamel in Sirrs-Alliaan, Menoufia, Egypt, in 1931. Raised in Damenhour, Egypt where he received his early education. He attended the school of Sciences, Alexandria University, and graduated with B.Sc. degree in 1951. While working as a Science teacher in public schools, he continued at Alexandria University and received a degree in literature in 1954 and was appointed an instructor at the Education College, Alexandria University. He was ordained priest in December 1959.

Not many people talk about his early life as a teacher, Sunday School Servant, and the free tutoring he offered to kids who needed help, because he was known as the priest who was a buzzing bee collecting concentrated essences and producing the pure honey that sweetened the lives of all who knew him, or even knew about him. Some of us can not forget the messages that went back and forth between this young budding priest in the district of Sporting, Alexandria, and an Elderly Priest, in Shoubra, Cairo (the late Father Mikhail Ibrahim whose remembrance is above mentioned). The elder would send the greeting to the younger asking his prayers. Now that they are together in paradise, they are seeing the not-seen and hearing the not-heard and glorifying the King of Kings and Lord of Lords, whom they both truly loved, indeed.

He summarized his love for the little flock in these words: "They are your children Lord: Some are good, others are evil, other are wasting themselves ... they all have one thing in common: They are your children ... I am the servant of your children .. I am a servant and have no right to insult or despise any of them, because if I do, I would be insulting you or despising you ... I only can serve them, love them, and assure them of your certain promise that you loved them all because it is you who carries the sins of the whole world" (translated, shortened, and paraphrased from Arabic).

When he felt the urge to dedicate his life to serving Christ, he told one of his fellow Sunday School teachers: "Would it be possible for some of you to pay my wages which I am receiving now so I can leave that job and become a full time servant of the Lord?" When he became priest, he kept that promise of full time service to the last breath. He so despised material things, that material things were thrown under his feet. An eye witness saw him one night at the Church puzzled because a young woman came asking for financial help. She was followed by a student asking for money to pay college registration fees. This little worry did not last long. Our late Fr. Bishoy asked them both to wait. While waiting, a little girl walked in and handed him an envelope stuffed with money. When he asked her name, She just answered saying: "My mother Mary sends this to you." All the needs were met that night. In Egypt we celebrate feasts (Christmas, Epiphany, Easter) at night. The late Fr. Bishoy Kamel always went to distribute food and gifts to some of the needy in his congregation after the service. Because he always felt the importance of sharing the meaning of the Lord's feasts. His wife got used to it.

He started St. George Coptic Orthodox Church in Sporting, Alexandria (where he is buried). Some advised him not to accept having associate priests, but he was not the one to fear competition. The number of priests at the Church reached 5 and all had more work than they could do. By the standards of his time, he was but a young man running a big Cathedral and very good at it!

He was instrumental not only in increasing the number of priests in his church, but also in starting new churches. The following are some of the churches he helped found: St. George in Sporting; St. George , in Hadra; Arch-Angel Michael, in the district of Mostafa Kamel; St. Takla Hemanout, in Ibrahemia; St. Mary and St. Cyril, in Cleopatra; St. Peter; in Seedy Bishr; St. Mark in Los Angeles, California. He indirectly helped found the Church in Denver, where I served; and the Church in Houston among others. Not including his efforts in Europe and Australia.

The purchase of a church for the early Egyptian Immigrant to the USA in Los Angeles is a wonderful story of faith and trusting the Lord: The congregation was just starting in the late 60's when Fr. Bishoy Kamel was sent to Los Angeles in 1969. They initially used a Syrian Orthodox Church building. Then came the opportunity to purchase a $100,000 existing church building which was previously used by a Russian Orthodox Congregation on Robertson Blvd., Near Hollywood. The congregation had $500 in the treasury. Some of the prominent people warned Abouna (Fr.) Bishoy: "Don't get us in debt!" In a short order he raised $23,000. Some of this money was small loans from new immigrants who had very little to give. He took a cab and went to the bank to pay the down payment, and sign the papers for a mortgage loan. In his excitement, he left the unmarked envelope full of cash ($23,000) on the seat and when he realized it the taxi was gone. He went in, told the loan officer that he misplaced the money, and needed sometime to find it or replace it. He went home sad feeling he had failed everybody, and on top of it all some will think Abouna is a thief?

Abouna had an unpleasant day, the envelope was not marked. He could not think of a way to prove he had money! After midnight, there was knock on the door. Fr. Bishoy asked Tassony (Sister) Angel his wife to open the door. Was surprised to see the cab driver. The man confessed. After you left, I looked back so that envelope. Picked up and found it full of cash. Not marked. I though about keeping it. Drove around and around. Then I said this man must be a minister or a priest or something. But, even if I want to give him the money back how could I find him. I then thought if I describe the way you are dressed and the way you looked, somebody might be able to lead me to you. That is how I found out that you must be Coptic (Egyptian) and the way to your apartment which was then church address. The man refused to accept the customary 10% reward and even paid a donation!

Fr. Bishoy loved the cross dearly, no wonder his departure was on the third day of the feast of the Cross. He gave the titles: "Under the feet of the Cross", and "With Christ Crucified" to two books he wrote. His most favorite possession was a picture of Christ crucified and Mary Magdeline kneeling under his feet. This picture he hanged on the wall above his bed.

Fr. Bishoy Kamel was always concerned about his own salvation. He rarely talked about his personal life. He and his wife Angel lived as virgins. He always hid himself behind the cross. His ministry was that of a true loving and caring Father, Brother, and Friend. Not just a priest performing the duties of his office. On the nights of church feasts, and as soon as he completed the church service, he ran out to visit those in need. Accompanied by his wife or going separate ways, they did as much as they could, and brought back some of the people from out of town to their home the night of the feast.

He did not allow people to speak evil about others in his presence and always had something nice to say about others, especially, those who differed with him following the words of the Apostle: "Love suffereth long, and is kind, Love vauneth not itself, ... thinketh not evil .." (1 COR 13:1-13).

His preaching was deep in spiritual meaning, and seasoned with the word of God presented in practical terms. It was supported by examples from: the Bible, Church history, tradition, and the life of the Saints. His voice in the Liturgy was low (you can even say weak) but very comforting to the listeners. This brought great multitudes to church not only for the liturgy but for the evening prayers as well. He was so humble, many a time he wondered why people praised him. He always felt he was not deserving, as he always felt he did not do enough. His example is clearly felt in those who new him and also in those who just heard about him. His departure was certainly early, but it was the will of God that he be in paradise to intercede for us. Glory be to God in all His Saints. Amen.

COPTIC HISTORY A Historical Outline

Who are the Copts ?
The word Copt is an English word taken from the Arabic word Gibt or Gypt. The Arabs after their conquest of Egypt in 641 A.D. called the indigenous population of Egypt as Gypt from the Greek word Egyptos or Egypt. The Greek word Egyptos came from the ancient Egyptian words Ha-Ka-Ptah or the house or temple of the spirit of God Ptah, one of the major ancient Egyptian Gods. The word Copt or Coptic simply means Egyptian, however the Muslim population of Egypt calls themselves Arabs. In contemporary usage, the word Copt or Coptic refers to the Christian population of Egypt.

Synopsis:
The Coptic people are the descendants of the ancient Egyptians. The known history of the Copts or Egypt starts with King Mina or Menas the first King, who united the northern and southern kingdoms of Egypt circa 3050 B.C. The ancient Egyptian civilization under the rule of the Pharaohs lasted for approximately 3000 years. Many Copts accepted the teachings of Christianity, possibly because the ancient Egyptian religions believed in life after death. This is evidenced by their elaborate efforts to preserve the bodies of the dead by embalming or mummification. Like other early Christians throughout the Roman Empire, the Copts suffered from the persecution perpetrated against the new religion. Many Copts shed their blood in testimony for Jesus Christ. Saint Mina or Menas is one of the major Coptic saints. He was martyred 309 A.D. The Copts history continues through the present as Father Mina the Anchorite led the Coptic Orthodox Church, who was named as Pope Cyril the 6th 1971 A.D. He is considered to be a contemporary saint and among the great leaders of the Coptic Orthodox Church. The Coptic or Egyptian history continues from circa 3050 B.C. through the present. Many cotemporary Copts continue to carry ancient Egyptian names such as Mina, Ahmos, and Ramesses for men, Isis, Nofert, Nefertiti, and Nitocris for women. Two examples are noteworthy about the influence of the ancient Egyptian civilization on the western civilization. The first example is that the present western or Gregorian calendar has its roots in the solar ancient Egyptian calendar. The second is that the modern name of the science of Chemistry gets its name from the ancient name of Egypt, or "Chimie" in the Coptic language.
Historical Outline:

Pharaohs Era:
The ancient Egyptian civilization evolved over approximately three thousand years. Thirty Pharaohnic dynasties are known to have ruled Egypt. Egyptologists around the world continue to study and rediscover many of the facets of history and life in ancient Egypt. Dates prior to the Persian invasion are approximate and Egyptologists differ in their estimates of these dates.

Archaic Period, Dynasties I-II:
King Mina is the first historical king of Egypt. He unified southern and northern Egypt under his rule circa 3050 B.C. He founded a new city Memphis, and built a temple for the Ptah, the God of creation for ancient Egypt. The succession of females to the throne of Egypt was declared valid during the second dynasty. Early ancient Egyptian medical texts and the book of the dead were written as early as the time of the second dynasty.
Old Kingdom, Dynasties III-VI: Pharaohs of the Old Kingdom were known to be great warriors and builders 2663-2195 B.C. The kings of the 4th Pharonic dynasty Kheops or Khufu, Khpheren or Khafre, and Mykerinus or Menkaure built the pyramids. Khafre is also believed to be the builder of the Sphinx. The Sphinx is hewn out of the living rock, but pieces of stone have been added where necessary. Originally there probably were ornaments on the head, the whole of which was covered with limestone and the face was colored red. E.A. Wallis Budge, the famous Egyptologist, indicated " the conditions of the sphinx deteriorated due to the savage destruction of its features by the Muslim rulers of Egypt". The last ruler of the sixth dynasty was Queen Nitocris, most probably the first female ruler allover the world. She enlarged the pyramid of Mykerinus and covered it with slabs of granite. The Old Kingdom was followed by the first intermediate period, dynasties VII-X.

Middle Kingdom, Dynasties XI-XII:
Egypt's prosperity and civilization continued under the Pharaohs of the middle kingdom 2066-1650 B.C. Thebes emerged as the capital of Egypt. King Amenemhat I built a temple for Amen Ra, the King of the Gods, at Thebes. During his reign examples of ancient Egyptian literature were written, the story of Senehet or Senuhi. Subsequent to the Middle Kingdom time, Egypt was weakened during the second intermediate period. This allowed invaders from Asia, the Hyksos, also known as shepherd kings to rule northern Egypt, dynasties XIII-XVII, 1650-1535 B.C.

New Kingdom, Dynasties XVIII-XX:
The Egyptian kings of southern Egypt ultimately liberated Egypt from the Hyksos rule. King Ahmose or Amosis defeated the last of the Hyksos, and initiated the 18th dynasty and the new kingdom 1550-1064 B.C. This is considered to be the golden era of ancient Egypt. During this era, Egypt ruled an empire that extended from Syria to the north to Nubia in the south. Several Pharaohs distinguished themselves both in military conquests and civilian achievements e.g. Thuthmosis III 1479-1424 B.C. and Ramesses II 1279-1212 B.C. King Akhenaten 1360-1343 B.C. established a monotheistic religion to worship one God Aten. Many people all over the world have seen the famous king Tut's treasures and golden funerary mask. King Tut or Tutenkhamun 1343-1333 B.C. was Akhenaten's son in law. He reversed his father in law's one God worship back to the worship of the ancient Egyptian gods.

Equality, Arts and Knowledge:
The equality of men and women and respect for the role of women in the family and society at large were evident in the ancient Egyptian culture, and continue at present in the contemporary Coptic culture. As indicated above women as well as men ruled Egypt. Queen Nitocris, the last ruler of the sixth dynasty was probably the first female ruler allover the world. King Ahmose's mother Queen Ahhotep II and his wife Queen Nefertari were major supporters of the liberation wars against the Hyksos. Achievements of Queen Ahhotep were recorded on a stele at Karnack. The stela praised Queen Ahhotep as the " one who cares for Egypt. She looked after her soldiers; she guarded her; she brought back her fugitives, and collected together her deserters; she pacified Upper Egypt and expelled her rebels". Queen Nefertari, Ahmose's wife was a key figure at the beginning of the 18th dynasty. Another famous Queen is Hatshepust who ruled Egypt 1472-1457 B.C.

Knowledge, arts, and literature flourished in ancient Egypt. The Egyptian temples were centers for both religious and secular learning and libraries, e.g. Ramesses II scared library. Some scholars compared ancient Egyptian poetry to some of the verses of the book of psalms. This should come as no surprise, as history indicates a lot cultural and trade exchanges between Egypt and the Israelites. The Old Testament shows the relationship in many of its books, e.g. the migration of Jacob and his sons to Egypt, the exodus of the Israelites out of Egypt led by Moses, King Solomon's marriage to an Egyptian princess, and the migration of the Israelites to Egypt after Jeremiah the prophet time.
Subsequent to the new kingdom several dynasties ruled Egypt including Libyan and Kushite dynasties, the period is known as the third intermediate period, dynasties XXI-XXV. King Taharqa, a famous kushite King ruled both Egypt and what is now northern Sudan 690-664 B.C. He built beautiful monuments both in Egypt and Kush. Taharqa conducted an active foreign policy against the then growing military power of Assyria. Also, the bible cites Taharqa's name in 2 Kings 19.9 and Is 37.9, as cotemporary to King Hezekiah of Judah and referred to the conflict between Judah and Assyria.

Late Period, Dynasties XXVI-XXX:
In the Saite period 664-525 B.C. many Greeks immigrated to Egypt to trade, learn or settle. King Psammetichus I hired Ionian and Carian Greek mercenaries for the Egyptian army. Pythagoras, the Greek mathematician and Herodotus the Greek historian visited Egypt to learn about the Egyptian knowledge and arts at the time of the Persian occupation of Egypt. Several alliances against the Persian incursions were concluded between Egypt and Greek cities such as Sparta and Athens. The Persians occupied Egypt 525-404 B.C. and later on 343-332 B.C. Some historians record atrocities committed by the Persian rulers against the Egyptians, however the Persians also appreciated the high caliber of the Egyptian art. They used many Egyptian artists to work on Persian palaces and temples. A statue for Darius I, the Persian King, was excavated from the ruins of his capital Susa, Iran. This statue shows the influence of Egyptian art and includes inscriptions in hieroglyphics.

Hellenic Era:
Alexander the Great 332-323 B.C. defeated the Persian Empire. He established a new great city in Egypt, Alexandria, to immortalize his name. The Greek Ptolemaic dynasty ruled Egypt from 305-30 B.C. The Romans under Ocatvian Augustus Caesar defeated the last Ptolemaic Queen Cleopatra VII and her Roman husband Anthony. Egypt was annexed as a province of the Roman Empire 30 B.C.- 641 A.D. The Greeks followed by the Romans, though they ruled Egypt, were admirers of the Egyptian civilization, knowledge and culture. Greek and Roman rulers in fact rebuilt many of the pharaonic temples of southern Egypt in the Hellenic era. The Egyptian civilization influence was so great during the Hellenic era to the extent that the worship of Isis the Egyptian goddess had adherents allover the Roman Empire. Alexandria, Egypt became a major center for trade, learning and culture in the Hellenic Era.

The Library of Alexandria:
King Ptolemy I, on the advice of Demetrios of Phaleron created the ancient library of Alexandria and Museum circa 285 B.C. Among the famous scholars of the time were Eratosthenes, Euclid, the father of geometry, Aristomachos of Samos, the first astronomer who tried to measure the size and relative distance to the moon and sun, Strato of Lapsakos in the study of physics. Ktesibios of Alexandria designed remarkable pneumatic and hydraulic devices. Herophilos of Chalecedon, Ptolemy II physician made major discoveries in human anatomy, Dioskorides wrote medical treatise following the Hippocratic tradition, and Zopoyros a pharmacologist developed famous prescriptions. The medicine and sciences of the era as might be expected built on the pharaonic medicine and its great expertise in the human body thanks to centuries of embalming experience. Among the great achievements of the old library of Alexandria is the Old Testament's first translation from Hebrew to Greek. This translation is known as the Septuagint, and was popular and used extensively by the early Christians.

Christianity in Egypt:
The bible tells us the story of the flight of the holy family to Egypt from Herod. The holy family sojourn in Egypt included several places in both northern and southern Egypt. Saint Mark the Evangelist introduced Christianity into Egypt. He was martyred at Alexandria, Egypt. Saint Mark is the first leader of the Coptic Orthodox Church, and was followed by his first convert in Alexandria, Annianus circa 62 A.D. An unbroken succession of leaders for the Coptic Orthodox Church starts with Saint Mark and continues to the present Pope Shenouda III. He is the 117th successor of Saint Mark.

Early Coptic Philosophers:
The early Christian Egyptians or Copts followed the ancient traditions of learning and established a theological school or the Catechetical School. Athenagoras of Athens was one of one of the professors at the library of Alexandria's museum, which was a major stronghold of intellectual paganism at Alexandria. He like many other pagan Platonic philosophers of his time was interested in Christianity and desired to expose its fallacies. He studied Christian writings to refute the new religion. However, his study led him to be convinced with the truth of Christianity. After Athenagoras 's conversion to Christianity, he continued his philosophical teaching at the museum. He became a champion to defend Christianity and addressed his defense of Christianity or " Apology" to the Roman emperors Marcus Aurelius and Commodus circa 176-177 A.D. Pataenus and Clement of Alexandria were indicated to have studied with Athenagoras; and both like most Copts of their time had been well educated in all the learning of the ancients, as well as in the truths of Christianity. Under the rule of the Emperor Commodus, the newly established Coptic Catechetical School was led Pantaenus circa 190 A.D. Clement of Alexandria followed Pantaenus as head of the Catechetical school. Oregon or Oreganos was one of the most celebrated and prolific Coptic philosophers who led the Catechetical school. These philosophers and others defended early Christianity against the pagan and later heretic teachings. For example, the Alexandrian Catechetical School also used the method of interpretation or "exegesis" developed by the pagan scholars of the Alexandrian library museum. Further more, Origen, whose name means, born of Horus the ancient Egyptian God, not only translated the bible and developed the Hexapla, he also ventured in philosophical speculations that influenced Christian scholars and philosophers for ages. One of his philosophical speculations is that GOD has unlimited mercy to the extent that ultimately all creation, including non- believers in Christ and even Satan, will be saved. The Coptic and other Orthodox Churches did not follow the speculative interpretation of Oregon on salvation, however the Roman Catholic Church belief in purgatory may have been to some extent influenced by Origen's interpretation. Another Coptic philosopher was Hepatia. She was a respected pagan philosopher known for her erudition and knowledge.
Hepatia met an unfortunate death at the hands of an unruly mob. Her murder occurred during clashes between Christians and pagans during the region of the Roman Emperor Theodosius around 390 A.D.

Monasticism:
The ancient Egyptian religious traditions included temple devotees who led celibate lives of poverty, pursuit of knowledge and prayers. The story of Ptolemios and Harmais or Haremhab tells us about two devotees or monks who led celibate lives at the Serapeum temple. They were cotemporaries of Queen Cleopatra. Following in the footsteps of the ancient Egyptians, Copts started Christian monasticism. Saint Paul of Thebes led a solitary life of prayer and asceticism in the Egyptian desert. Saints Amon followed by Saint Macaruis led monastic lives in the desert valleys of Scets and Niteria. Monasticism was introduced to Europe by Saint Athanasius's book about the Life of Saint Anthony.

Schism between the Churches and Efforts towards Reconciliation:
The Coptic Church of Alexandria worked with the Church of Rome defended the Christian faith against several early Christian heresies, e.g. the Arian heresy. The Nicene Creed, still used by most of the Christian Churches allover the world, was originally written by a Coptic young deacon, Athanasius of Alexandria. The Council of Nicea 325 A.D adopted the creed. However, the council, Calchedon, debated the nature of Christ in 451 A.D., and ended up in the schism of the Coptic Orthodox Church from the Churches of Rome and Constantinople. Different explanations are given for this schism, ranging from political motives, to inaccurate translation from Latin and Greek and visa versa, to clash of some of the personalities involved. Attempts to reconcile the views of the churches continued for centuries and almost succeeded at times but not quite. A 19th century Protestant scholar studied the issues of this schism. He concluded that both the Coptic and western churches believe in the same dogma, but the choice of words was problematic. It is heartening to witness that the cotemporary movement for reconciliation and unity among the Churches in the late 20th century. The Coptic Orthodox Church joined the International Council of Churches, and friendly exchanges and dialogue were pursued. As the dialogue among Orthodox, Catholic, and Protestant Churches continues, there seems to be a common movement towards the unity of faith as contrasted with the unity of the Churches.

The Arabic and Turkic Eras:

The wars between the East-Roman Empire and The Persian Empire in the 6th and 7th centuries weakened both empires. The Muslim Arabs attacked both empires in the 7th century. After their conquest of the East-Roman provinces of Jordan, Syria, Lebanon, and Israel, they invaded Egypt in December 641 A.D. Egypt was one of the precious crown jewels of the East-Roman Empire. It was the breadbasket of Rome first then Constantinople. It was a fertile land that produced and exported wheat, corn, wine, oil, textiles, glass, cosmetics, and medicinal and chemical products of the time. The population Copts is estimated to be about 9 millions at the time the Arabs conquest.

The destruction of the Library of Alexandria:
Scholars differed in views on how the ancient library of Alexandria was destroyed. However, recent research by Luciano Canfora concluded that the Arab general Amer ibin Alass at the orders of the Arab Caliph Omar ibin Alkhatab did the destruction of the library. The story of the Arabs destruction of the library indicates that it took them six months to burn the books in about one thousand public bathes in Alexandria.

Arab and Turkic Dynasties, 640-1798 A.D.:
Several Muslim Arab and Turkic dynasties ruled Egypt from 640 A.D. to 1798 A.D. The French under Napoleon Bonaparte defeated the Ottomans and the Mumelukes rulers of Egypt in 1798 A.D. The Arab dynasties included the Umayyad (660-751 A.D.) and the Abbasids ( 751-880 A.D.) The Turkic dynasties include the Tolonides ( 880-904 A.D.) and the Akhsids ( 904-913 A.D.). They were followed by the Fatimites (913-1171 A.D.), a Shiite Arab dynasty. They were followed by Turkic, Ayubides (1171-1250 A.D.), the Mamelukes (1250-1517 A.D.) and the Ottomans (1517-1798 A.D.).
After the Arabs conquest 641 A.D., the start of their rule was relatively mild. The Arab rulers primary interest was in exacting the maximum financial gain out of the rich land of Egypt. John of Nikiu in his chronicles indicates that Amer ibin Alass, after the conquest of Egypt, " increased the taxes to the extent of 22 batr of gold till all the people hid themselves owing to the greatness of the tribulation, and could not find the wherewithal to pay." The Ommyiads followed by the other dynasties instituted heavy taxes including poll tax or Algyzya, tribute and different exactions. At times the Arab rulers found it convenient to throw prominent Copts, e.g. a Bishop or Pope, in jail and request ransom to release them. The Umayyad Caliph Suliman ibin abed Almalek reflected this policy, in writing his appointed ruler of Egypt " to milk the camel until it gives no more milk, and until it milks blood". Though some of the Arab rulers were moderate, most were oppressive, cruel and committed a lot of atrocities against the Coptic population. The ultimate policy of the Muslim Arab rulers changed gradually from maximum financial gain to Isalmization either through incentives of reduced taxation, or by outright violence and force. Arab and Turkic rulers from different dynasties continued to levy heavy taxation to impoverish the Copts, instituted policies to eradicate the Coptic culture, language, leadership, and initiated violence and pogroms against the Coptic population.

Assault on Coptic Language, Culture, and Monuments:
The assault on culture that was initiated by the destruction of the Alexandria library continued by the Umayyads who decreed the use the Arabic language instead of Coptic in the governance of Egypt. It took centuries for Arabic to replace Coptic as the spoken language of the land. The Coptic language continued in general use until the 13th century.
Unlike the Greek or Roman rulers who maintained and rebuilt some of the ancient Egyptian temples, several Islamic rulers destroyed and pillaged the ancient Egyptian temples and Churches. The marble and porphyry pillars obtained by the destruction of many ancient temples and churches were used to build palaces, mosques, and at times just left a trail of destruction. Sultan El Aziz attempted to destroy the great pyramids of Giza circa 1193 A.D. He gathered a large labor force that attempted to destroy the pyramids for eight months. At the end of which, they succeeded in only destroying a part of the casing of the pyramid and made a small breach in one side. Fortunately the great effort needed convinced El Aziz to abandon the destruction of the pyramids.

Resistance for Oppression:
The Arab's oppression led the Copts to several rebellions, but these rebellions failed to break the yoke of oppression or achieve independence. The Copts in the eastern Delta fought against the Ommayyds oppression in 725 A.D. A large-scale Coptic revolt against the Abbasids took place circa 815 A.D. El Maamoun, the Abbasid Caliph, had to bring in a large army with elephants to conquer the Copts revolution of 815 A.D. Even as late as 1176 A.D. the Copts of the city of Koptos revolted against the oppression of the Turkic rulers. The policy of heavy taxation, pillage, and violence was also accompanied by forced migration of Copts to other parts of the Islamic Empire, and settlement of Muslim Arabs into Egypt. As a result, many of the Copts were forced into Islam to escape the continued oppression and heavy taxation. The forced Isalmization policy was followed by most of the Arab rulers, and later on also by most of the Mamluks and Turkic rulers. Gradually, the population of Muslims increased and the Copts decreased. The population of the Copts decreased from 9 million at the time of the Arabs conquest 641 A. D. approximately 700,000 at the early 1900's.

Flourishing and Tribulations:
Though persecution of the Copts by the Arabs, Mamluks and Turks was the norm rather than the exception, most of these rulers needed the knowledge of the Copts to govern the country and collect taxes. The history of the Islamic era shows a vicious cycle in which the Muslim rulers hire Copts because of their knowledge, skill and honesty to administer the affairs of the government of Egypt. Accordingly, the Copts do well and prosper, and ultimately the Muslim rulers change their minds for different reasons and expel the Copts from government jobs, confiscate their property, put them in jail, and a times put them to death. As the affairs of the government become erratic without the Copts knowledge, the rulers return back to hire the Copts again and so on. Under the rule of the Fatimite dynasty, one of the rulers was in fact insane. El Hakem hired several Copts in his employment. El Hakem however, decided to either to force his Coptic employees into Islam or kill them. Two prominent Copts Fahed iben Ibrahim, and Yuhana iben Nagah, were among El Hakem's employees, who accepted death rather than converting to Islam 1004 A.D. During the reign of moderate rulers and peaceful times, many Copts managed to excel in literature and the arts. Among the famous writers during the Ayubide dynasty, were the Iben Al Asaal brothers. Though the rule of the Mameluks produced many beautiful monuments, they were bloodthirsty and extremely oppressive for the Egyptians both Muslims and Copts. It is not unusual to read about pogroms launched against the Copts during the Mamluks time. A supposedly devout unknown Fakir, who would instigate a Muslim mob after the Friday Muslim prayers to attack the Copts, their homes and businesses, usually started the pogroms. However, the Mameluks also needed the services of the Copts to run the affairs of the government. Ibrahim Algawhery was the Chief Clerk of the Mameluks Abuel dahab and Ibrahim Bey 1795 A.D. Effectively he was the prime minister of Egypt and he was so influential to the extent that the Muslim historian Algaberti wrote about him and his achievements. Later on in the early 20th century another prominent Copt Botrous Galli became the prime Minister of Egypt under the rule of the British rule.

Modern Era, After the Ottomans:
After the French left Egypt, the country returned back under the rule of the Ottomans and Mamlukes. An Albanian officer of the Ottoman army, Mohamed Ali, managed to become the ruler of Egypt under the Ottoman Empire 1805 A.D. Mohamed Ali was a smart though ruthless ruler. He managed to massacre the Mamlukes and get rid of the Ottoman occupation army. He introduced western style education, industry, and new crops. His rule did not care much about religion as much as about competence. He hired a lot of Armenians and Copts to help his government. He challenged the rule of the Ottoman Empire, but lost as the European powers intervened on the behalf of the Ottomans 1845 A.D. Egypt became semi-independent under the Ottomans Empire, then under the British Empire 1882 A.D. and was ruled by the family of Mohamed Ali through 1952. A group of army officers led a coup d' etat that ended the rule of King Farouk, the last ruler of the Mohamed Ali family. The coup brought Nasser and his fellow officers to power. He pursued a socialist domestic policy, alliance with Soviet Union, and aggressive conflicts against the West and Israel. Nasser's socialist policies and conflicts with the West resulted in severe economic hardships for Egypt. After Nasser's death 1970, Sadat assumed the presidency of Egypt. Sadat reversed his predecessor's policy, expelled the soviet advisors, followed a more pro-western approach, and pursued peace with Israel. After a militant Islamic group assassinated Sadat in 1981, Mobarek assumed the presidency in Egypt until the present time. President Mobarek continues to follow a pro-western policy, and brokered several peace initiatives in collaboration with the U.S. between the Israel and the Palestinians.

Copts in the 19th and 20th Centuries:
The poll tax, Algyzia was finally abolished in 1815 A.D. This gave some relief to the Copts in the 19th century-mid 20th century. This period saw a modest revival and renewal. A Coptic leader, Pope Cyril 4th a reformist followed the ancient Egyptian or Coptic tradition of respect for knowledge and learning in the 19th century. He looked to the western knowledge for inspiration. He established two schools with a western schooling system, and imported a new printing press to disseminate information. He started an effort o collect and catalog Coptic music and hymns. The Coptic music has been handed down orally from the days of the ancient Egyptian temples. It is believed that the Egyptian Government agents poisoned him and he died in 1861 A.D., as they were concerned about his reformist movement. The Copts in the 19th and early 20th century worked together with their Muslim compatriots to achieve independence and democracy in Egypt. They participated in the revolt of 1919 against the British rule after WWI. Several political Coptic leaders participated in the short-lived democratic parliaments in the early to mid 20th century.
World War I resulted in the defeat of the last Islamic Empire, the Ottoman Empire. The last Caliph of the Muslims; the Ottoman Sultan was replaced by a secular president in modern Turkey. Though Turkey has and continues to progress as a secular nation, the impact of a superior western culture and influence was felt in many Muslim countries. A militant fundamentalist Islamic called the Muslim Brothers was initiated in 1920's. Other groups also followed, e.g. the society for Muslim Youth. These movements aimed at resisting the influence of the superior western culture. These movements espoused a more conservative interpretation of Islam, and many of them also espoused violence against the Copts that raged on and off for years. Nasser became President of Egypt shortly after an army coup in 1952. Though Nasser cared mostly about power more than religion, many of his protégé's espoused the more fundamentalist Islamic teaching of the Muslim Brothers. The Nasser government followed a socialist regime and nationalized most of the private enterprises, which hit the Copts a lot harder as they depended on private businesses for their livelihood. The economic pressures and resurgent discrimination led many Copts to start immigration to countries such as the U.S.A., Canada, and Australia in the 1960's. Active and successful Coptic-Americans live at present at most of the large metropolitan areas of the U.S.A. The same applies for many of the large metropolitan areas in many of the western countries.
President Sadat was successful in establishing a peace treaty with Israel. However, in his struggle for power against the Nasserite factions, he encouraged the militant Islamic groups in Egypt. In the 1980s, the militant fundamentalist Islamic movement resurgence was accompanied by renewed and escalated assaults on the Copts in Egypt. The Militants instigated several violent episodes against the Copts and western tourists, attacked, sacked and burned churches and Coptic businesses. G. Kepel in his study of Muslim extremism in Egypt indicated that the Militants financed the assassination of President Sadat using gold robbed from Coptic-owned goldsmith stores. On the political side, the Islamic Militant groups called for changing the laws from the civil laws to the Islamic code or Sharia. Their claim is that the return to Sharia provides a solution instead of the western approach of democracy and free enterprise. It would return the Islamic countries to the glory of the medieval age Islamic Empires. However, the return to the Islamic code essentially deprives the non-Muslims including the Copts from equal rights as compared with the Muslims and subjects them to formal discrimination. In the 1990's attacks on Churches, property and businesses of the Copts have been on the increase. Abduction of young Coptic girls and forced Islamization increased. Pogroms have been frequent lately. In the early days of the year 2000 a pogrom was initiated by the militants Islamic groups resulted in the murder of about 21 Copts, and the destruction of many Coptic homes, businesses and a Church in the village of Al Kosheh in Southern Egypt. Similar incidents and persecution continues. Even obtaining permits to build or maintain churches is getting a lot more difficult. The sad irony is that the laws used to mire requests for permits for churches are rooted in the laws of the Ottoman Empire. Though the Ottoman Empire has expired after its defeat in World War I, the Egyptian government bureaucracy spurred by the militants teachings uses the defunct Ottoman law called the Hamayouni decree against the Copts free expression and practice of their religion.

Epilogue:
The heritage and legacy of the Copts and their ansctors the ancient Egyptians continue to be manifested all over the world in every day life in the use of the Gregorian calendar, a descendant of the ancient Egyptian solar calendar. The Coptic name of ancient Egypt " Chimie" has lent itself to the modern Chemistry. Ancient Egypt continues to provide inspiration for cotemporary mystics and followers of new age beliefs. Modern artists continue to be inspired by ancient Egypt. In recent years, architects have taken renewed interest in Egypt and the forms of its stylishly pyramid, continue to be applied to many public and commercial buildings.

Suggested Reading:

1- The Mummy, Funeral Rites & Customs in Ancient Egypt, by Ernest A. Wallis
Budge, reprint of 1893 edition by Senate Studio Editions 1995
2- The Twilight of Ancient Egypt, First Millennium B.C.E., by Karol Mysliwiec, translated by David Lorton, Cornell University Press2000
3- Egypt in The Age of Cleopatra, by Michel Chauveau, translated by David Lorton, Cornell University Press, 2000
4- Women in Ancient Egypt, by Gay Robins, Harvard University Press, 1996
5- Women and Society in Greek and Roman Egypt: A Source Book by Jane Rowlandson, Cambridge University Press, 1998
6- The Chronicle of John Coptic Bishop of Nikiu (circa 690 A.D.), translated by Robert Henry Charles, reprint from 1916 edition, APA-Philo Press Amsterdam, Holland
7- The Vanished Library, A Wonder of The Ancient World, by Luciano Canfora, University of California Press
8- The Story of The Church of Egypt, Volumes I and II, by Edith L. Butcher, reprint of 1897 edition by AMS Press Inc, New York, N.Y 1975
9- Coptic Egypt, by Murad Kamil, Le Scribe Egyptien, 1968
10- Traditional Egyptian Christianity, A History of the Coptic Church, by Theodore. Hall Patrick, Fisher Park Press, 1999
11- Muslim Extremism in Egypt, The Prophet and the Pharaoh, by Gilles Kepel, University of California Press 1993
12- Ancient Egyptian Culture, published by Chartwell Books, Edison, N.J. 1998.

COPTIC HISTORY PART1

The cultures which most influenced the Coptic period of Egypt include the ancient Egyptians, the classical Greeks, and the Romans. The influence of these cultures is visible in Coptic art. For example, many Coptic textiles incorporate some ancient Egyptian symbols and motifs, including the ankh, the cross-like symbol for life. The ankh was used as an alternate form of the Christian cross, and some textiles incorporate both symbols. However, Coptic art in general shows the stronger influence of the Greeks and Romans.

Description: The decorated band features a strange quadruped in the center. To the right of it is a jeweled cross with four birds in the angles between. To the left of the quadruped is an empty jeweled throne. Small animals act as fillers in the background spaces. The colors of the design include dull yellow, brick red, dull green and indigo blue. The motifs of jeweled crosses with birds in the angles and jeweled empty thrones are found in other collections. These motifs are Christian, the cross symbolizes the Transfiguration of Christ and the throne symbolizes the second coming of Christ. Materials/Construction: The fragment is made entirely of wool and woven in tapestry weave. Measurement: 12.4 x 17.5 cm. Date: Sixth century. Accession number: CAS 0389-2380.
The Ptolemies: 330-30 BCE

After the Pharaohs ruled in Egypt in the several thousand years before the common era, there were various rulers of Egypt, including the Assyrians and Persians, but they did not leave much of an influence on Egyptian culture. Alexander the Great conquered Egypt in 332 BCE and founded the city of Alexandria, a planned model Greek city.

The Macedonian Ptolemies took control after Alexander the Great. During the 300 years of their rule, many Greeks settled in Alexandria, which flourished as an intellectual center of Hellenistic culture, philosophy, art, and trade. Egyptian society was stratified, with the Greeks being the ruling class, but the Egyptians had many important roles. Much of Coptic art features classical Greek subjects, due to the strong artistic influence left from the 300 years of Greek rule and encouraged by the preferences of the Roman rulers.
The Roman Empire: 30 BCE-395 CE

Egypt had a stable economy under the Ptolemies, but when Egypt was conquered by the Romans in 30 BCE, the Egyptians' autonomy was restricted. The Romans designated Egypt a province, and made harsh demands for agricultural produce and taxes. There was no real movement out of social classes. The distress the Egyptians faced created a spiritual void and led to a revival in the ancient belief in life after death.

Coptic tradition claims that St. Mark brought Christianity to Egypt around 50 CE. A small community of Christians developed in Alexandria in the late first century, and became more numerous by the end of the second century. Some similarities in beliefs helped Christianity to be accepted by Egyptians, including the beliefs that the Egyptian god Osiris was both human and god, the resurrection of Osiris, and the godly triad of Osiris, Isis, and Horus.
Map of the Roman Empire as Organized by Diocletian and Constantine

Map of the Roman Empire ca. 300 CE

During the third and fourth centuries, the Romans persecuted various religious dissidents, especially Christians. The emperor Diocletian attempted to restructure and unify the Empire, and instigated some harsh reforms which led to rebellion among the Egyptians. Diocletian then began extensive persecutions of Christians, which was referred to by Copts as the Era of Martyrs. The year of Diocletian's accession (284 CE) was designated Year One in the Coptic Christian calendar in order to observe the tragedies. Christianity was threatening to the Roman Empire because its strong monotheistic belief "made it impossible for its serious adherents to acknowledge the Roman emperor as a deity" (Carroll 1988). Also, many important leadership positions in Egyptian society and the military were held by Christians.
The Byzantine Era: 395-641 CE

The emperor Constantine ended the persecutions of Christians in 313 CE with the Edict of Milan, which proclaimed general religious toleration. Later, Constantine established Christianity as the state religion of the eastern empire, and was intolerant to certain pagan practices, including mummification. Prior to this, mummification had lessened in custom in Egypt for various social and economic reasons. The end of the fourth century is regarded as the beginning of the Byzantine period.

By the middle of the fourth century, the Christian church was well organized in Egypt, and much of the scripture and other literature was written in Coptic. The Coptic language was the vernacular Egyptian, written in the Greek alphabet with a few additional letters. Some important contributions the Copts made to Christianity were the practice of Christian monasticism and the theory and practice of asceticism.

The Coptic Church split from the rest of Christendom over a political disagreement of doctrine at the Fourth Ecumenical Council at Chalcedon in 451 CE. The argument concerned whether Jesus had one or two natures (monophysitism vs. diophysitism). The Byzantine patriarchs in Egypt persecuted the Copts who did not convert to their version of Christianity. The Copts became more isolated and nationalistic, wrote more in the Coptic language, and their art became more unified.
The Arab Conquest: 641-1200 CE
Belt (?) Fragment
CAS 0389-2579

CAS 0389-2579

The Copts were so oppressed under the Byzantine administration that they did not assist the Patriarch Cyrus when Egypt was invaded by the Arabs in 641 CE. The Copts were treated well at first under the Arabs and continued to have important roles in society, including the arts and crafts. Later the Arabs began to tax Christians more heavily and deny them privileges, so many Copts chose to convert to Islam. Arabic increasingly became the official language in Egypt.

Then during the eleventh and twelfth century Crusades, the Copts were harassed by the Arabs for being Christian, and by the Crusaders for being heretics. The Copts continued to convert to Islam or emigrated to other countries, and their population in Egypt dwindled to a minority. The Copts' decrease in number and voice contributed to the oversight of their importance in history. Today, the Copts compose about six percent of the population in Egypt.

Description: The design on the textile is a continuous band with spiral wave borders. The center consists of squares and rectangles with an abstract floral design inside. The colors are yellow, red, medium green and dark gray. Materials/Construction: The textile is made of wool and line weft on linen warp. It is made by tapestry weave with edge selvages, one strongly reinforced with extra warp threads. Measurement: 20 x 6 cm. Date: Tenth century. Accession number: CAS 0389-2579.