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1 Liturgical Year 2020 of the Celtic Orthodox Church Wednesday 1St
Liturgical Year 2020 of the Celtic Orthodox Church Wednesday 1st January 2020 Holy Name of Jesus Circumcision of Our Lord and Savior Jesus Christ Basil the Great, Bishop of Caesarea of Palestine, Father of the Church (379) Beoc of Lough Derg, Donegal (5th or 6th c.) Connat, Abbess of St. Brigid’s convent at Kildare, Ireland (590) Ossene of Clonmore, Ireland (6th c.) ♦ Liturgy: Wis 3:10-19 Eph 3:1-7 Lk 6:5-11 Holy Name of Jesus: ♦ Vespers: Ps 8 and 19 ♦ 1st Nocturn: Ps 64 1Tm 2:1-6 Lk 6:16-22 ♦ 3rd Nocturn: Ps 71 and 134 Phil 2:6-11 ♦ Matins: Jn 10:9-16 ♦ Liturgy: Gn 17:1-14 Ps 112 Col 2:8-12 Lk 2:20-21 ♦ Sext: Ps 53 ♦ None: Ps 148 1 Thursday 2 January 2020 Seraphim, priest-monk of Sarov (1833) Adalard, Abbot of Corbie, Founder of New Corbie (827) John of Kronstadt, priest and confessor (1908) Seiriol, Welsh monk and hermit at Anglesey, off the coast of north Wales (early 6th c.) Munchin, monk, Patron of Limerick, Ireland (7th c.) The thousand Lichfield Christians martyred during the reign of Diocletian (c. 333) ♦ Liturgy: Wis 4:1-6 Eph 3:8-13 Lk 8:24-36 Friday 3 January 2020 Genevieve, virgin, Patroness of Paris (502) Blimont, monk of Luxeuil, 3rd Abbot of Leuconay (673) Malachi, prophet (c. 515 BC) Finlugh, Abbot of Derry (6th c.) Fintan, Abbot and Patron Saint of Doon, Limerick, Ireland (6th c.) ♦ Liturgy: Wis 4:7-14a Eph 3:14-21 Lk 6:46-49 Saturday 4 January 2020 70 Disciples of Our Lord Jesus Christ Gregory, Bishop of Langres (540) ♦ Liturgy: Wis 4:14b-20 Eph 4:1-16 Lk 7:1-10 70 Disciples: Lk 10:1-5 2 Sunday 5 January 2020 (Forefeast of the Epiphany) Syncletica, hermit in Egypt (c. -
1 Peter I of Alexandria Coptic Fragment Anthony Alcock
1 Peter I of Alexandria Coptic fragment Anthony Alcock The fragment in question was catalogued by É. Amélineau in his Catalogue des Mss coptes (1889) and first published by Carl Schmidt as 'Fragmente einer Schrift des Märtyerbischofes von Alexandrien' in Texte und Untersuchungen zur Geschichte der altchristlichen Literatur 20 (1901) fasc. 4 pp. 50ff. Peter I was the 17th Patriarch of the Egyptian Church from 300 to 311. He had held office for three years before the Great Persecution began. During his patriarchate there was an internal threat to the Church from Arius and Meletius, the former on doctrinal grounds, the latter on ecclesiastical political grounds1 and the external one known as the Diocletianic or Great Persecution, which broke out in 303 and came to an end in 311. Peter spent several of his patriarchal years hiding from the persecution and was finally executed in 311.2 The organization of the text does not make for easy reading, and I have decided to copy it as a continuous horizontally-oriented text, each page followed by the English version, so that anyone who wishes can consult both text and translation with ease. This after all is not a work of scholarship,3 but, I hope, one that will be useful to those with a casual interest in the language and church history. The text is from a 9th cent. White Monastery library codex and is now in Paris, where it bears the inventory number Paris copte 1305 fols. 123ff. It is written in the 1st person, either as a sermon or a letter: the speaker identifies himself as Peter (p. -
The Image of Justinianic Orthopraxy in Eastern Monastic Literature
The Image of Justinianic Orthopraxy in Eastern Monastic Literature 2 From 535 to 546, the emperor Justinian issued a series of imperial constitutions which sought to regulate the activities of monks and monasteries. Unprecedented in its scope, this legislative programme marked an attempt by the emperor to bring ascetics firmly under the purview of his government. Taken together, its rulings legislated on virtually every aspect of the ascetic life, prescribing a detailed model of ‘orthopraxy,’ or correct behaviour, to which the emperor demanded monks adhere. However, whilst it is clichéd to evoke Justinian’s status as a reformer of the law, scholars continue to view these orthopraxic rulings with some uncertainty. This is a reflection, in part, of the difficulties faced when attempting to judge the extent to which they were ever adopted or enforced. Studies of the emperor’s divisive religious policies have tended to focus instead upon matters of doctrine and, in particular, Justinian’s efforts to enforce his view of orthodoxy upon anti-Chalcedonian, monastic dissidents. This paper builds upon recent work to argue that the effects of Justinian’s monastic legislation were, in fact, widely felt.1 It will argue that accounts of the mid-sixth century by Eastern monastic authors reveal widespread familiarity with the rulings on ascetic practice contained in the emperor’s Novels. Their reception reveals the extent of imperial power over ascetics during this period, frequently presented as one in which the ‘holy man’ exercised almost boundless social and spiritual authority. I will concentrate on three main examples to illustrate this point, chosen to represent a suitable cross-section of the contemporary monastic movement: Cyril of Scythopolis’ Life of Sabas, the Life of Z‘ura in the Lives of the Eastern Saints by John of Ephesus, and the Coptic texts which detail the career of the Egyptian monastic leader, Abraham of Farshut.2 ORTHOPRAXY IN JUSTINIAN’S MONASTIC LEGISLATION Firstly, however, we must discuss Justinian’s monastic laws in greater detail. -
The Holy Psalmody of Kiahk Published by St
HOLY PSALMODY OF Kiahk According to the orders of the Coptic Orthodox Church First Edition }"almwdi8a Ecouab 8nte pi8abot ak <oi 8M8vrh+ 8etaucass 8nje nenio+ 8n+ek8klhsi8a 8nrem8n<hmi M St. George & St. Joseph Coptic Orthodox Church K The Holy Psalmody of Kiahk Published by St. George and St Joseph Church Montreal, Canada Kiahk 1724 A. M., December 2007 A. D. St George & St Joseph Church 17400 Boul. Pierrefonds Pierrefonds, QC. CANADA H9J 2V6 Tel.: (514) 626‐6614, Fax.: (514) 624‐8755 http://www.stgeorgestjoseph.ca Behold, from henceforth all generations shall call me blessed. For he that is mighty hath done to me great things; and holy is His Name. Luke 1: 48 - 49 Hhppe gar isjen +nou senaermakarizin 8mmoi 8nje nigene8a throu@ je afiri nhi 8nxanmecnis+ 8nje vh etjor ouox 8fouab 8nje pefran. His Holiness Pope Shenouda III Pope of Alexandria, and Patriarch of the see of saint Mark Peniwt ettahout 8nar,hepiskopos Papa abba 0enou+ nimax somt Preface We thank the Lord, our God and Saviour, for helping us to start this project. In this first edition, our goal was to gather pre‐translated hymns, and combine them with Midnight Praises in one book. God willing, our final goal is to have one book where the congregation can follow all the proceedings without having to refer to numerous other sources. We ask and pray to our Lord to help us complete this project in the near future. The translated material in this book was collected from numerous sources: Coptichymns.net web site Kiahk Praises, by St George & St Shenouda Church The Psalmody of Advent, by William A. -
Conversations an E-Journal from the Uniting Church Centre for Theology & Ministry 1 Morrison Close Parkville, VIC, 3052 [email protected]
Conversations An e-journal from the uniting church Centre for Theology & Ministry 1 Morrison Close Parkville, VIC, 3052 [email protected] Accountability in Discernment: Our Life and Death is in Our Neighbour Introduction ‘Discernment’ is something of buzz word. Reports of it abound in church circles accompanied by wry smiles: that someone has discerned ‘their’ call to study overseas, to offer new programs in inspiring locations. It has even become a lunchtime joke: ‘Have you discerned your sandwich options?’ While Christian tradition is clear that all of these choices, from diet to institutional investment to individual vocation, are indeed matters for discernment, applying the buzz word rightly is no laughing matter. Against a wide‐spread assumption that discernment is an individual concern into which the Christian community should not intrude or even enquire too closely, the monastic tradition points to an accompanying vocabulary of other terms. Ancient catch‐cries from the Christian tradition link ‘discernment’ powerfully to ‘humility’, ‘obedience’, ‘accountability’, and ‘the infinite horizon of God’s Reign’. Woven together these qualities and attitudes give a rich texture to the patterns of faithful discernment. These less marketable but deeply resonant terms offer checks and balances to the tendency to see discernment as a personal matter for an individual and God. Authentic discernment is a spiritual gift and fruit of humility, made possible by a loving community. This article explores the monastic understanding of discernment and the role of accountability in ensuring good decisions. It identifies two paradoxes. Firstly, while individuals who seek God are called to ask above all ‘Who am I?’, they never discover their true selves alone, as self‐authorising mavericks, but always in community and in the neighbour. -
The Effects of Egypt's Civil Uprising on the Kasr Dobara Evangelical Church
Forced Out of the Walls: The Effects of Egypt’s Civil Uprising on the Kasr Dobara Evangelical Church (A Case Study) by Sameh Hanna A Thesis submitted to the Faculty of Knox College and the Toronto School of Theology In partial fulfilment of the requirements for the degree of Doctor of Ministry awarded by Knox College and the University of Toronto © Copyright by Sameh Hanna 2018 Forced Out of the Walls: The Effects of Egypt’s Civil Uprising on the Kasr Dobara Evanglical Church (A Case Study) Sameh Hanna Doctor of Ministry Knox College and the University of Toronto 2018 Abstract The Kasr Dobara Evangelical Church is situated one block away from Cairo‘s Tahrir Square, the primary location for the vast majority of the historical events of the January 25, 2011 revolution. Cairo‘s Tahrir Square and the Kasr Dobara Evangelical Church (KDEC) continued to be the principle focal points up to and including the June 30 uprising some three years later. During this period of massive change in the history of Egypt, the Coptic church realized the need for political action in the face of persecution, and Kasr Dobara Evangelical Church was a focal example of leadership and service in this new Christian activism. For the first time in the history of Christianity in Egypt, Christians ventured out of the sanctuary of their churches to protest against the traditional oppression of government. The theological understanding and leadership provided by the pastors, leaders, and members of KDEC encouraged significant change, including a new rapprochement between -
A Death Foretold, P. 36
Pending Further Review One year of the church regularization committee A Death Foretold* An analysis of the targeted killing and forced displacement of Arish Coptic Christians First edition November 2018 Egyptian Initiative for Personal Rights 14 al Saray al Korbra St., Garden City, Al Qahirah, Egypt. Telephone & fax: +(202) 27960197 - 27960158 www.eipr.org - [email protected] All printing and publication rights reserved. This report may be redistributed with attribution for non-profit pur- poses under Creative Commons license. www.creativecommons.org/licenses/by-nc/3.0 *The title of this report is inspired by Colombian Nobel laureate Gabriel García Márquez’s novel Chronicle of a Death Foretold (1981) Acknowledgements This report was written by Ishak Ibrahim, researcher and freedom of religion and belief officer, and Sherif Mohey El Din, researcher in Criminal Justice Unit at EIPR. Ahmed Mahrous, Monitoring and Documentation Officer, contributed to the annexes and to acquiring victim and eyewitness testimonials. Amr Abdel Rahman, head of the Civil Liberties unit, edited the report. Ahmed El Sheibini did the copyediting. TABLE OF CONTENTS: GENERAL BACKGROUND OF SECTARIAN ATTACKS ..................................................................... 8 BACKGROUND ON THE LEGAL AND SOCIAL CONTEXT OF NORTH SINAI AND ITS PARTICULARS ............................................................................................................................................. 12 THE LEGAL SITUATION GOVERNING NORTH SINAI: FROM MILITARY COMMANDER DECREES -
SYNAXARION, COPTO-ARABIC, List of Saints Used in the Coptic Church
(CE:2171b-2190a) SYNAXARION, COPTO-ARABIC, list of saints used in the Coptic church. [This entry consists of two articles, Editions of the Synaxarion and The List of Saints.] Editions of the Synaxarion This book, which has become a liturgical book, is very important for the history of the Coptic church. It appears in two forms: the recension from Lower Egypt, which is the quasi-official book of the Coptic church from Alexandria to Aswan, and the recension from Upper Egypt. Egypt has long preserved this separation into two Egypts, Upper and Lower, and this division was translated into daily life through different usages, and in particular through different religious books. This book is the result of various endeavors, of which the Synaxarion itself speaks, for it mentions different usages here or there. It poses several questions that we cannot answer with any certainty: Who compiled the Synaxarion, and who was the first to take the initiative? Who made the final revision, and where was it done? It seems evident that the intention was to compile this book for the Coptic church in imitation of the Greek list of saints, and that the author or authors drew their inspiration from that work, for several notices are obviously taken from the Synaxarion called that of Constantinople. The reader may have recourse to several editions or translations, each of which has its advantages and its disadvantages. Let us take them in chronological order. The oldest translation (German) is that of the great German Arabist F. Wüstenfeld, who produced the edition with a German translation of part of al-Maqrizi's Khitat, concerning the Coptic church, under the title Macrizi's Geschichte der Copten (Göttingen, 1845). -
Year 3 Part I: Tout – Kiahk (Mid-September – December)
COPTIC ORTHODOX DIOCESE of LONDON Year 3 Part I: Tout – Kiahk (Mid-September – December) 2 Table of Contents Date Lesson 1st Week of Tout: Eternity: Heaven is my Crown: 3rd Week of September Abanoub the Martyr 2nd Week of Tout: Feast of the Cross: 4th Week of September The Day of the Feast of the Cross 3rd Week of Tout: Bible: An Introduction to the Book of Genesis: 5th Week of September Abraham 4th Week of Tout: Virtue: Jealousy: 1st Week of October Joseph and His brothers 1st Week of Baba: Bible: God Sent an Angel to Defend King Hezekiah 2nd Week of October 2nd Week of Baba: Eternity: Angels in Heaven: 3rd Week of October An Angel on a mission – Tobias 3rd Week of Baba: Bible: The Tower of Babel 4th Week of October 4th Week of Baba: Faith: Let Us Trust God – I: 1st Week of November Elisha's Servant Learned to Trust God 5th Week of Baba: Faith: Let Us Trust God – II: 2nd Week of November God Helps a Poor Woman Through Elisha 1st Week of Hatour: Bible: Introduction to the Book of Exodus: 3rd Week of November Moses Talks to God 2nd Week of Hatour: Bible: Moses Leads His People out of Egypt by the 4th Week of November Power of God – I 3rd Week of Hatour: Bible: Moses Leads His People out of Egypt by the Power of God – II and the Quail and the Manna 1st Week of December 4th Week of Hatour: Bible: The Ten Commandments 2nd Week of December 1st Week of Kiahk: Bible: The Bronze Serpent and Review of the Life of 3rd Week of December "St Mina" 2nd Week of Kiahk: Bible: The Birth of St John the Baptist and the Birth of 4th Week of December Our Lord Jesus are Announced 3rd Week of Kiahk: Bible: The Archangel Michael and the Archangel 5th Week of December Gabriel 3 4 Eternity The first week of the month of Tout (September) Heaven is my Crown Abanoub the Martyr Book reference: Synaxarion of 24 Abib Lesson content: My good behaviour distinguishes me Lesson objectives: to help the child to: • Know: Saint Abanoub’s story and the strength of his faith. -
SAINT LUKE the EVANGELIST GREEK ORTHODOX CHURCH September 21, 2014
SAINT LUKE THE EVANGELIST GREEK ORTHODOX CHURCH september 21, 2014 the sunday after the exaltation of the precious Cross Saint Quadratus, Apostle of the Seventy preached the Word of God at Athens and at Magnesia (eastern peninsula of Thessaly), and was Bishop of Athens. His biographer called him “a morn- ing star” among the clouds of paganism. He converted many pagans to the true faith in Christ the Savior, and his preaching aroused the hatred of the pagans. Once, an angry mob fell upon the saint to pelt him with stones. Preserved by God, St Quadratus remained alive, and they threw him into prison, where he died of starvation. His holy body was buried in Magnesia. In the year 126, St Quadratus wrote an Apologia in defence of Christianity. Presented to the emperor Hadrian (117-138), the Apologia affected the persecution of Christians, since the em- peror issued a decree saying that no one should be convicted without just cause. This Apologia was known to the historian Eusebius in the fourth century. At the present time, only part of this Apologia survives, quoted by Eusebius: “The deeds of our Savior were always witnessed, because they were true. His healings and raising people from the dead were visible not only when they were healed and raised, but always. They lived not only during the existence of the Savior upon the earth, but they also remained alive long after His departure. Some, indeed, have survived to our own time.” In July of 1274, the Byzantine Emperor Michael VIII accepted a union with the Roman Church at Lyons, France. -
Forgiveness Sunday “This Is None Other Than the House of God
Forgiveness Sunday “This is none other than the House of God. The Holy Fathers have appointed the commemoration of Adam's exile from the And this is the Gate of Heaven” Paradise of delight here, on the eve of the holy Forty- Genesis 28:17 day Fast, demonstrating to us not by simple words, but by actual deeds, how beneficial fasting is for man, and how harmful and destructive are insatiety and the trans- gressing of the divine commandments. For the first commandment that God gave to man was that of fast- ing, which the first-fashioned received but did not keep; and not only did they not become gods, as they had imagined, but they lost even that blessed life which they had, and they fell into corruption and death, and transmitted these and innumerable other evils to all of mankind. The God-bearing Fathers set these things before us today, that by bring- ing to mind what we have fallen from, and what we have suffered because of the insatiety and disobedience of the first-fashioned, we might be diligent to return again to that ancient bliss and glory by means of fasting and obedience to all the divine commands. Taking occasion from today's Gospel (Matt. 6:14-21) to begin the Fast unencumbered by enmity, we also ask forgiveness this day, first from God, then from one another and all creation. THE LORD’S PRAYER (In English and Phonetic Arabic) ur Father who art in heaven, Hallowed-be thy Name. Thy Kingdom come. Thy will be done on earth as it is in heaven. -
Christian Treasures Organization Life Story of the Chaste Saint Demiana
Christian Treasures Organization Author: Saint Demiana’s Monastery for Nuns, Barrary-Belqas, Egypt Translator: Nuns of Saint Demiana’s Monastery Chief Editor: Cynthia Lam Year: 2011 Email: [email protected] [email protected] Life Story of the Chaste Saint Demiana and the 40 Virgins Birth and Childhood of St. Demiana: Near the end of the third century, there lived a Christian man named Mark. He was the governor of El-Borollos and El-Zaafaran districts in the Northern delta of the Nile River in Egypt. Mark had an only child named Demiana; her beauty and virtuous character were legendary, and her father loved her dearly. Demiana's mother reposed in the Lord when she was a young child, and her father did his utmost to raise her virtuously in Christ. St. Demiana loved to pray and read the holy books in the seclusion of her room.2 Fleeing from the World: When Saint Demiana turned 15, her father wanted her to marry one Coptic orthodox icon of his noble friends, however, she refused to do so. She said she had of Saint Demiana and devoted herself as a bride to Christ and intended to live in celibacy for her 40 virgin nuns. the rest of her life to serve her lord, Jesus Christ. St. Demiana requested Icon painted by nuns her father to build her an isolated house on the outskirts of the city of St. Demiana’s where she could live with her virgin friends, fleeing from the world and 1 Monastery, 1996. its temptations. Monastic Life: Knowing her deep desire for the virtuous life, her father granted her wish and built her a large palace in the wilderness.