Date: Mon, 12 Jul 93 00:00:00 -0700 Subject: Copt-Net Newsletter: Issue #6 ------------------------------------------------------------------------------ ___ ___ /___\ ___ IHC | | nXC ______| |______ /______| |______\ | _|_ | |______ | ______| | | | ______ ______ ______ | | __ _____ _______ /_____/\ /_____/\ /_____/\ | | /\_\___ /\____\ /\______\ \ ___\/ \ __ \ \ \ __ \ \ | | / / /___\ / / ___/ \/__ __/ _\ \ \_____\ \ \ \ \_\ \_\ \ \___| |____/ / ___ /_/ / /_\___ / / / / \ \ \____ \ \ \ \ \ \ ___\/ | | / / // / / / / ___/ / / /\ / \ \/___/\ \ \_\ \ \ \ \ \ | | / / // / / / / /_\ / / / \ / \_____\/ \_____\/ \_\/ | | \/_/ \/_/ \/____/ \/_/ \ / \ /____________________________________________________________________________\ \ / \ An electronic newsletter about the Coptic Orthodox Church / \ / \ "Blessed is Egypt My people" / \____________________________________________________________________/ ------------------------------------------------------------------------------ Table of Contents ----------------- 1. The Holy Family in Egypt (part 3 and last) 2. Icons: Their history and Spiritual Significance 3. Prophesies in the Bible about Christianity in Egypt 4. A Coptic Codex: Four Gospels In Bohairic Coptic and Arabic, 1205 AD. Readers' Corner --------------- 1. Is there such a thing as a Christian state law? 2. Why don't Christians obey the Jewish laws handed down to Moses? ------------------------------------------------------------------------------- H A P P Y A P O S T L E S ' F E A S T ------------------------------------------------------------------------------- The Holy Family in Egypt ------------------------ [[ This is the third and last part of Otto Meinardus' account of the flight of the Holy Family to Egypt. The first and second parts of this account, can be found in the last two Copt-Net Newsletter. ++ Copt-Net Newsletter Editorial Board ++ ]] Foreword (reproduced from Copt-Net Newsletter #4) -------- The following account of the flight of the Holy Family to Egypt is adapted from Otto Meinardus' popular book "The Holy Family in Egypt". Many of the stories and events mentioned here are from traditions not necessarily representing the beliefs or traditions of the Coptic Orthodox Church. As a matter of fact, some of them would definitely qualify as legends. In addition to the Coptic, Ethiopian, Armenian, Spanish, Arabic, and Jewish traditions (both oral and written), the author relies on the accounts of the pilgrims of the early and middle ages, who followed the steps of the Holy Family as part of the pilgrimage to the Holy Lands in Palestine and Egypt. Also, the author supports his account of the flight to Egypt using the writings of famous historians such as Muhammad al-Baqir (8th century), and Al-Makrizi (14th century). Otto Meinardus' book takes you in a tour of Egypt. It's a journey that started with the feeble steps of a Mother and Child, who fled the wrath of a king to find refuge in a land, in the midst of which "an altar to the Lord" still stands and a "pillar to the Lord" will always exist as prophesied by Isaiah. It's a journey that speaks of places, some of which exist no more, but which will remain engraved deep in the memory of history. Copt-Net Editorial Board April 1993 The Return of the Holy Family to Palestine ------------------------------------------ And it came to pass that during their sojourn at the place where there is now the Dair al-Muharraq, while Joseph was sleeping, the Angel of the Lord appeared unto him in a dream and said: "Arise and take the young child and his mother, and go into the land of Israel, for they are dead which sought the young child's life." (Matthew 2:20). Obeying the voice of the angel, the Holy Family thereupon returned to Palestine. Having left Cusae, they came again to the town of Hermopolis Magna (al-Ashmunain), and we read in the Vision of Theophilus, that its inhabitants received them with great joy and jubilation. The present village of al-Ashmunain is situated near the famous city of Khmunu, which was the chief place of worship of Tut, the god of writing and of science. Furthermore, it was also the capital of the Hare-Nome of Upper Egypt. Fr. Claude Sicard, who visited this town in 1716, wrote to the Count of Toulouse that it contained the remains of a large number of palaces, of marble and granite columns, all of which pointed to its former splendour. Recent excavations at the "Great City of Hermes" as carried out by Dr. Sami Gabra, substantiate that the site of Hermopolis Magna was one of the most important cities in ancient Egyptian history. A local oral tradition in the village of Dair al-Barsha, on the east bank of the Nile opposite to Mallawi, states that the Holy Family visited the village and stayed for some time in a cave nearby. The Magharat al-Adhra, the Cave of the Holy Virgin, is situated in the mountains east of Dair al-Barsha. Normally, the cave is locked with an iron door, and those interested in visiting it ought to obtain the key from the Coptic priest either in Dair al-Barsha or in Dair Abu Hinnis. On the east wall of the cave, there is a painting on plaster showing the Holy Virgin seated on a chair and knitting. Moreover there is a carpenter's bench and a plane, objects which according to tradition were used by St. Joseph. Every year, on the occasion of the Feast of St. Bishoi on July 15th, people visit the cave in commemoration of the visit and stay of the Holy Family in Dair al-Barsha. There is good reason to believe that the Holy Family returned to Palestine by the same way they had come. According to the Coptic Synaxarium, on their return the Holy Family lodged in a cave which today is situated beneath the Church of St. Sergius (Abu Sargah) in Old Cairo, the ancient Babylon of Egypt. Supposedly this church was built during the patriarchate of John II (505 - 516 A.D.) It is quite likely that the Holy Family stayed for some time at Babylon, where since the days of the Exile (597-538 B.C.) Jews had lived. The present Synagogue of Abraham Ben Ezra (ca. 1150 A.D.), the former Coptic Church of St. Michael, was built on the site of an ancient synagogue where, according to Jewish tradition, Jeremiah had preached. No doubt the Holy Family would have been attracted to stay with their countrymen, especially since they had lived for three years in an environment which, culturally speaking, must have appeared to them so alien. An oral tradition states that Joseph met with some members of his family at Babylon who persuaded him to spend some time with them. Babylon, according to Strabo, was a strong fortress, and as mentioned above, one of the three legions stationed in Egypt was encamped there. A mountainous ridge extended from the encampment as far as the Nile. At this ridge, the Holy Family must have seen the wheels and screws by which water was raised from the river. One hundred and fifty prisoners were employed in the operation of this aqueduct. It should be remembered, however, that since the construction of the fortress, the Nile has changed its course, which means that the Nile flows now some four hundred meters farther west than it did back then. The present ruins of Babylon near the Coptic Museum in Old Cairo, however, are the remains of second-century fortifications. Trajan (98-117 A.D.) had replaced the older encampment which was situated on higher ground in order to obtain better water supply and river communication. The tradition of their visit to Babylon is well attested by the Synaxaria and the reports of the pilgrims. When the pilgrim of Placentia, known as Antoninus Martyr (560-570 A.D.) passed through Egypt, he saw at Memphis (sic) a temple, which is now a church, a door of which had closed of its own accord before our Lord when He was there with the Blessed Virgin, and it could not be opened. "There he saw a linen cloth, upon which was a portrait of the Saviour, Who, as the people said, wiped His face upon it, and His image remained there. This image is adored at certain times, and we adored it, but because of its brightness we were not able to look fixedly upon it, because the more earnestly you fix your gaze upon it, the more it changes before your eyes." The fact that our pilgrim speaks of Memphis does not necessarily exclude the probability that his report really refers to Babylon, for it is well known that Arab writers often transferred the name of Memphis to Misr al-Kadimah. They imagined, indeed, that the city of Memphis had occupied the site of Babylon. Furthermore, Alfred Butler points out that at the time of Diocletian, the city names of Memphis and Babylon were used interchangeably. For the medieval pilgrims to the Holy Land, the Cave of the Holy Family was a site which was included in their itineraries. John Poloner (1421) went out of his way to visit the underground chapel, where he saw a cross which had been made over the place where the Babe had slept. At the time of his visit, the church was called the Church of Our Lady of Cana in Babylon. Felix Fabri (1483) refers to the church which was dedicated to the Blessed Virgin, where they took out their processionals and made a tour of the building, visiting the crypt, and noticing near the altar in the upper church a great deep hole, like a big tomb, full of water, from which they were told Joseph drew water for washing the Divine Child. That Western Christians also accepted this tradition is confirmed by the fact that until the eighteenth century the Franciscan Friars used to celebrate the Holy Mass on the altar in the crypt. The crypt is situated beneath the center of the choir and part of the central sanctuary of the Church of St. Sergius. It is entered by two stairways which lead down from the northern and southern sanctuaries. During the inundation of the Nile, this crypt is flooded for about two months. By its contact with this sacred spot this water is considered holy, and is much resorted to by the faithful. >From Babylon the Holy Family continued their way northwards, stopping again at On, near the site of the present village of Matariyah. Here they bathed, and the well was blessed thereby. Today Matariyah is a townlet which can be reached from Cairo by bus or train. The sycamore tree stands in a small garden enclosed by a wall on the right-hand side of the main street coming from Cairo, just before the Catholic Church of Our Lady of Matariyah. The next place which the Holy Family is said to have visited on their return to Palestine was al-Mahammah, or the place of bathing. In ancient times, a temple with many idols stood there, which however collapsed and broke into pieces when the Holy Family came near. According to the Coptic Synaxarium, a source of water commemorates the place where the Holy Family bathed. We should remember that the practice of frequent lustrations, partial or entire, was enjoined on all Jews by the Law, while on the other hand, the Graeco-Roman habit of bathing the entire body must have penetrated far down through the social strata of the day. This would explain, at least to some extent, the emphasis laid upon springs and wells as stopping-places for the Holy Family. In the Church of the Blessed Virgin at Musturud, about three kilometers west of Matariyah, on the western bank of the Ismailiyah Canal, there is to this day a well which was blessed by the Holy Family. The well is situated in the north-east corner of the church, east of the cave, where the Holy Family found shelter. Stairs from the east and the west lead down to the cave to which thousands of people come for the annual fair ("mulid") which is held between August 7th and 22nd. >From al-Mahammah, the next halting-place of the Holy Family was Leontopolis, known today as the ruins of Tell al-Yehudiyah and referred to in old Roman maps as Vicus Judaeorum. An oral tradition of the Christians of Shibin al-Kanatir (two kilometers north-west of the ancient Leontopolis) states that the Holy Family visited their countrymen who had settled around the Temple of Onias. The high priest Onias IV went to Egypt in 154 B.C. to seek aid against the tyranny of the Seleucids at the court of the Ptolemies who were their political enemies. With the permission of Ptolemy IV (Philometer) he built at Leontopolis a temple which, though comparatively small, was modeled on that of Jerusalem. This town was so important that after the destruction of Heliopolis, it became the capital of the Nome of Heliopolis. Onias doubtless expected that after the desecration of the Temple in Jerusalem by Antiochus Epiphanes (170 B.C.), the Egyptian temple would be regarded as the only legitimate one, but the traditional teachings of Judaism as contained in the Mishnah concede only quasi-legitimate status to the temple of Onias, in fact even for the Egyptian Jews the latter did not possess the same importance as did the Temple in Jerusalem. Today most of the ruins are buried in rubbish. >From Tell al-Yehudiyah, the Holy Family returned to Palestine the way they had come to Egypt, passing through Bilbais, the Wadi Tumilat, the isthmus at al-Oantara, and then traveling on the caravan-route from Egypt to Palestine along the Mediterranean coast. According to a local tradition, the Holy Family rested for several days near Gaza. In a garden between the Gabal Muntar and Gaza, the Christians of Gaza point out the place where the Holy Family stayed on their return. Generally speaking, the Holy Family would have stayed with people whose acquaintance they had made during their travels in Egypt, except, of course, where they chose to journey by a different route. The writings of St. Thomas records that the three-year-old Jesus joined one day some boys who were playing. He took a dried fish and put it into a basin and commanded it to move to and fro, and it began to move. Then He said to the fish: "Cast out the salt which is in thee and go into the water, and it came to pass." But when the neighbours saw what was done, they told it to the widow in whose house His Mother dwelt. And she, when she heard it, hastened and cast them out of her house. When the Holy Family entered Palestine, Joseph heard "that Archaelaus did reign in Judaea in the room of his father Herod, he was afraid to go thither, notwithstanding, being warned of God in a dream, he turned aside into the parts of Galilee, and he came and dwelt in a city called Nazareth, that it might be fulfilled which was spoken by the prophets, He shall be called a Nazarene." (Matthew 2:22-23). ------------------------------------------------------------------------------- _|_ _|_ _|_ _|_ _|_ _|_ _|_ _|_ _|_ _|_ _|_ _|_ _|_ _|_ _|_ | | | | | | | | | | | | | | | ---------------------------------------|--------------------------------------- ICONS 'Their history and Spiritual Significance' By Dr. Zakaria Wahba Adapted for Copt-Net from "The Orchard" monthly review Published by St. Mark Coptic Orthodox Church, Washington DC, USA. January 1993 Icon is a word which describes a religious picture, which is used to depict the image of God. Today, the word "icon" is primarily associated with the paintings of the Orthodox Churches. Icons have prominent place in the life and worship of the Orthodox Church. The word "icon" is derived from the Greek "eikon" or from the Coptic word "eikonigow" both of which are similar in their pronounciation. The word icon is used in the Greek Bible in the Old Testament where it says, "Then God said, let us make man in our image ..., so God created man in His own image, in the image of God he created" [Genesis 1:26-27]. This word is also used in the New Testament (the Greek Bible) in the Epistle of St. Paul to the Colossians, "He is the image of the invisible God" [Col 1:15]. Painting has been known since the dawn of the history. The ancient Egyptian artists were famous for their art of painting and carving. One of their famous works are frescoes representing stories and mythological subjects in the tomb of the priest Pet Osiris at Tuna el-Gebel near Mallawi in the province of Al-Menia, Egypt. This is also evident in the elaborate sarcophagi designs, where Pharaohs were buried. The covers of these sarcophagi were carved and painted to display a portrait of the buried Pharaoh, for example King Tutankhamen. Some of the rich people of pharaonic times were buried with their portraits iconified on a board. The ancient Greeks and Romans had similar customs. Historians date the appearance of the iconographic style to the first three centuries of Christianity. Some archeologists believe that icons were first popular in people's houses and later began to appear in places of worship, probably at the end of the 3rd century. By the 4th and 5th centuries A.D. their use was widespread. The idea behind the use of icons in the Early Church is due to the unique experience the Church faced. Most Christians converts came from pagan cultures and most of them were illiterate. Many of them had difficulty understanding Biblical teachings and their spiritual meanings, as well as the historical events that took place in the Bible and in the life of the Church. Therefore, the leaders of the Early Church permitted the use of religious pictures (icons) because the people were not able to assimilate Christianity and its doctrine unaided by visual means. Therefore, these presentations aided the faithful in understanding the new religion and, at same time, illustrated it. With the conversion of the Roman Emperor Constantine (307-337 A.D.) to Christianity, the situation changed radically. The Emperor hastened the triumph of Christianity over paganism by forbidding idolatry. The statues of the pagan gods were removed from the capital. Icons were used to decorate churches and state buildings. It is important to point out the role of the Patriarch Cyril I (404-430 A.D.), (also known by the name of Kyrillos the Pillar of faith), the 24th Coptic Pope. He permitted icons to be hung in the Patriarchate and all the churches in Egypt. With the spread of icons in the centuries after the Emperor Constantine, Christians began to use icons in ways that were never intended, becoming more concerned with the art itself rather than as a tool for prayer or Christian instruction. Icons were never meant to be worshiped or venerated as something holy in themselves. The reverence shown to an icon must be done with the understanding that it is not the icon or artwork itself we are respecting, but rather the person or event it portrays. An icon is meant to be a window into the spiritual world, used to help us contemplate spiritual matters or to put us into a prayerful frame of mind, as a reminder of events in the Bible, the life of Christ and the Saints, but never as an object of worship. A movement arose in the 8th century opting for the elimination of icons from churches on the grounds that they were being worshiped as graven images. They based their ideas on the Biblical verse, "Thou should not make unto thee any graven image, or any likeness of anything that is in the earth beneath, or that in the water under the earth, thou shalt not bow down thyself to them, nor serve them" [Exodus 20:4-5]. One of the key figures "Lawon el-Esafry" and his followers were involved in the destruction of many icons during this period, which is known as the Iconoclast (icons-destruction) controversy. It is interesting to note that during the reign of Emperor Leo III in the 8th century, the Iconoclast Controversy began and became a serious conflict in the Church. This coincided with the Moslem invasions of Syria, Iraq, Egypt and Persia. The Christian holy places in Jerusalem fell into Moslem hands. During this conflict the two most prominent theologians who stood to defend the use of icons in the Church were St. John of Damascus (675-749 A.D.) and St. Theodore of Studios (759-826 A.D.) at the 7th Ecumenical Council of the Eastern Orthodox Church in 787 A.D. Although Christianity prohibited the worship of idols, the use of icons in the proper way was not banned due to the reasons mentioned before. History relates that the use of icons in the Church has its Christian roots from the time of Christ. There is a number of historical documents for these. First, it is known that the Evangelist Luke was a talented painter as well as a physician. He painted an icon presenting the Virgin Mary holding the Child Jesus, which many churches all over the world later on copied. Also, in a reference mentioned that the historian "Van Celub" found an icon of the Archangel Michael during his visit to a Cathedral in Alexandria, that was made by the Apostle Luke. Second, an icon the Savior made without hands, goes back to the first century when king Abagar of Edessa (located between the two rivers, Euphrates and Tigris, an area in eastern Iraq) sent a message with his envoy Ananius to the Lord Jesus Christ to ask if He could visit the king to heal him. The king suffered from diseases and he wished to the Lord would come and live in his kingdom. Ananius the envoy was a talented artist, and tried to paint a picture of the Lord, however the glory and the perfect appearance of the Lord was so great that he was unable to do so. The story says that the envoy went back to the king with a piece of cloth that had an image of Christ's face. The image of the Holy Face of Christ healed the king of his diseases in the absence of Christ himself, the Holy image had power to effect the healing of the king. The legend is saying virtually the same as St Paul says "But we all, with open face beholding as in a glass of the Lord, are changed into the same image from glory even as by the spirit of the Lord" [2-Cor 3:18]. This story and the two letters were copied word for word and published (in pages 56 and 57) in the book of "The History of the Church" by the early Christian historian Eusebius of Caesaria [264-340 A.D.]. Third, another story of early icon use involves the woman in [Luke 8:43] that Jesus Christ healed from a twelve year bleeding. The woman had drawn on the door of her house (in village of Banias, near the source of the Jordan river) a representation of Christ and another of herself lying prostrate at his feet. The historian Eusebius of Caesaria has cited this in his book "The History of the Church" after he saw the image at the woman's house which was still intact at the time of his visit in the 3rd century. Therefore, an icon can be used in the service of the Gospel and the Holy Tradition of the Church, not a mere artistic device. Icons are windows into heaven. A believer meditates on the person whose portrait is on the icon. In this way an icon may play a role in enhancing the spiritual life of the believer through the imitation of the life of the person in the icon. Therefore, icons can be a blessing in our lives if we use them in a spiritual way. An icon is not merely a piece of art, but it carries a lot of spiritual meaning in our lives. The center of Christian faith, is that "the Word became flesh" [John 1:1]. It is not surprising to see that the loving and merciful face of our Lord Jesus Christ is the subject of most icons. The art of making Orthodox icons follow certain symbolism that carries a meaningful message. Some of these characteristics are: First, large and wide eyes symbolize the spiritual eye that look beyond the material world, the Bible says "the light of the body is the eye: if therefore thine eye be simple, thy whole body shall be full of light" [Matthew 6:22]. Second, large ears listen to the word of God; "if any man have ears to hear, let them hear" [Mark 4:23]. Third, gentle lips to glorify and praise the Lord "My mouth shall praise thee with joyful lips" [Psalm 63:5]. The eyes and ears on a figure in an icon are disproportionately large, because a spiritual person spends more time listening to God's word and seeking to do God's will. On the other hand, the mouth, which can also be often be the source of empty or harmful words is small. The nose, which is seen a sensual is also small. Also, when an evil character is portrayed on an icon, it is always in profile because it is not desirable to make eye contact with such a person and thus to dwell or meditate upon it. Figures in Coptic icons often have large heads, meaning that these are individuals devoted to contemplation and prayer. Icon artists deeply understood the meaning and benefit of icons on the spiritual life of the believers. It is interesting to note that the majority of the Coptic icons' artists did not sign their names. They were not looking or self-glorification and fame, even the few who signed their names did so in the form of a prayer; such as "Remember O Lord your servant (name)". Some icons portray Saints who suffered and were tortured for their faith with peaceful and smiling faces, showing that their inner peace was not disturbed, even by the hardships they endured, and suffered willingfully and joyfully for the Lord. Although the aristic style of iconography varies a little from one culture to another, all Orthodox icons have the same meaning, usage and symbolism (this includes the Eastern Orthodox Churches; Greek, Russian, Serbian, Bulgarian, ... etc, as well a the Oriental Orthodox Churches; Coptic, Armenian, Syrian, Ethiopian, ... etc). There are a few names that have been important in the Coptic iconography. They are arranged chronologically: (1) St. Luke the Evangelist, who was a talented painter and is credited with painting the first icon. (2) Pope Macari I, the 59th Patriarch (931-95O A.D.) (3) Abu Yusr ibn Yalg of the 12th century. (4) Pope Gabriel III, the 77th Patriarch (1261-1263 A.D.) (5) John el-Nassikh, Baghdady Abu el-Saad and John the Armenian of the 17th and 18th centuries, and (6) Anastasy the Greek of the 19th century. Nowadays, the art of Coptic iconography is been revived by dedicated artists who are both professional and amateurs. The icon artist Dr. Ishaq Fanous, who is the professor of Coptic art at the Higher Institute for Coptic Studies in Cairo, has done a lot of work for many churches in Egypt and abroad. It is interesting to note that from time to time, we witness miracles performed by God through icons. For instance, in the last few years there have been Icons that have "wept" oil. This phenomenon has lead to the healing of many, the conversion of some non-Christians, and the renewal of faith for Christians. This has happened in Cleveland, OH, Houston, TX, in Egypt and in other churches such as the Albanian Orthodox Church in Chicago, IL. These happenings have attracted the attention of the National and International News Media. In conclusion, icons in the Orthodox tradition are not to be taken as art for art's sake but rather, they are to be used as windows into spiritual world, designed to help us achieve a prayerful mind set and lead us into a life of prayer and contemplation. The interested reader might want to check the icons scanned and stored in Copt-Net Archives [under /CN/pictures/]. ------------------------------------------------------------------------------- _|_ _|_ _|_ _|_ _|_ _|_ _|_ _|_ _|_ _|_ _|_ _|_ _|_ _|_ _|_ | | | | | | | | | | | | | | | ---------------------------------------|--------------------------------------- Prophesies about Egypt in the Bible ----------------------------------- "The burden against Egypt. Behold, the LORD rides on a swift cloud, and will come into Egypt; the idols of Egypt will totter at His presence, and the heart of Egypt will melt in its midst" [Isaiah 19:1]. This prophesy was fulfilled when the Holy Family entered Egypt. With this entrance, Egypt's idols collapsed forever. Since this time, Egypt and its faithful Christians were blessed, fulfilling Isaiah's prophesy, "Then the LORD will be known to Egypt, and the Egyptians will know the LORD in that day, and will make sacrifice and offering; yes, they will make a vow to the LORD and perform it" [Isaiah 19:21] and also "In that day there will be an altar to the LORD in the midst of the land of Egypt, and a pillar to the LORD at its border" [Isaiah 19:19]. Today, in the middle of Egypt the monastery of St. Mary (a.k.a. El-MoHarrak) stands (in the middle of Egypt) witness to the fulfillment of this prophesy. In that monastery, the Holy Family stayed for about six months as we learned from Pope Theophilos, the twenty third patriarch of Alexandria, who was told of the details of the Holy Family's journey in a vision. The "pillar in the border of it" speaks of St. Mark who preached in Egypt starting from Alexandria -- at Egypt's northern border. God blessed Egypt since the beginning of time. Firstly He made it as the paradise, "like the garden of the LORD, like the land of Egypt" [Genesis 13:10]. Secondly, He blessed it as it welcomed many fathers of the Old Testament. For example, Egypt welcomed Abraham and Sara (see [Genesis 12:10]), and Jacob and his family (see [Genesis 39:50]). Egypt also welcomed other prophets like Jeremiah. Even the Lord Jesus Christ Himself chose Egypt to be the spiritual equivalent of Golgotha during the first Passover "... Egypt, where also our Lord was crucified" [Revelation 11:8]. Amazingly, Egypt was mentioned in the Holy Bible approximately 600 times, second only to Jerusalem (Egypt: 595 times, Egyptian(s): 120 times). The Holy Family dwelt throughout Egypt, from the north to the south and from the east to the west. Today we know of about thirty three blessed areas where the Holy Family dwelt. Lastly, St. Mary herself blessed Egypt again with daily appearances in her church in Zaitoon, Cairo to express her love to the country that welcomed her. She intercedes on our behalf to her Son and her God, and He answers her: "Blessed is Egypt my people" [Isaiah 19:25]. Copts, being hosts of the Holy Family, follow the verse "You shall not be afraid of the terror by night, nor of the arrow that flies by day, Nor of the pestilence that walks in darkness, Nor of the destruction that lays waste at noonday [Psalms 91:5-6], for the Lord is our shelter as our land sheltered Him. When He came in the past, our forefathers welcomed Him. Now He knocks at the gates of our hearts, "Behold, I stand at the door and knock. If anyone hears My voice and opens the door, I will come in to him and dine with him, and he with Me" [Revelation 3:20]. ------------------------------------------------------------------------------- _|_ _|_ _|_ _|_ _|_ _|_ _|_ _|_ _|_ _|_ _|_ _|_ _|_ _|_ _|_ | | | | | | | | | | | | | | | ---------------------------------------|--------------------------------------- Four Gospels In Bohairic Coptic and Arabic Copied by Georgis Cairo 1205 This manuscript is one of the finest surviving Coptic codices of the Middle Ages. Copied in Cairo, it was once in the library of the monastery of Saint Anthony in the desert near the Red Sea south of Suez. It was taken back to Cairo in about 1506 and, thirty years later, was transferred to the church of Saints Sergius and Bacchus in Alexandria. There, is was purchased by Girolamo Vecchietti in 1594 for the director of the Medici press, Giovanni Battista Raimondi. It was left to the Vatican Library, together with Raimondi's other Coptic manuscripts, on his death in 1614. This codex includes both a Coptic version of the Gospels, translated from the Greek and written in an uncial script, and an Arabic translation. The manuscript begins with Eusebius's epistle to Carpianus and also contains the Eusebian and Ammonian canon tables. In the Byzantine tradition, each Gospel is preceded by a historical preface stating when and where the Gospel was written, making the codex of particular interest. The manuscript is richly illustrated and illuminated, partly by the scribe Georgis and partly by another artist. The ornamentation frequently shows Islamic influence, but the illustrations are Byzantine in style. The pages on display show the opening of the Gospel of Mark (verses 1-3) on the right. On the left is the Evangelist writing the first word of his text, and beside him stands the archangel Michael. For a reference, see: Jules Leroy, _Les Manuscrits coptes et coptes-arabes illustres_ (Paris: Paul Geuthner, 1974), 148-53. Vat. copt. 9 pp. 146-47. ------------------------------------------------------------------------------- _|_ _|_ _|_ _|_ _|_ _|_ _|_ _|_ _|_ _|_ _|_ _|_ _|_ _|_ _|_ | | | | | | | | | | | | | | | ---------------------------------------|--------------------------------------- Readers' Corner --------------- This corner of the Copt-Net Newsletter is dedicated to answering questions regarding the Christian faith and teachings in general and the Coptic Orthodox Church's beliefs and traditions in particular. As much as possible we will try to avoid using any terminology that will not be accessible to the common reader. Also, it must be noted that the opinions expressed here are those of members of Copt-Net Editorial board and do not (and should not be taken to be) the official opinion of the Coptic Orthodox Church. The Readers' Corner of this issue addresses two related questions. The first regards whether there is such a thing as a Christian civil, criminal, or otherwise regulatory laws. The second regards the Jewish laws handed down to Moses and why is it that Christians do not follow them anymore. Question -------- Is there such a thing as Christian civil, criminal, or otherwise regulatory laws ... etc. ? Answer ------ The short answer to this question is no. Christianity is a religion that inspires its followers to become perfect. The Lord Jesus Christ speaking to the masses on the Mountain said: "Therefore you shall be perfect, just as your Father in heaven is perfect. `Be perfect like your father'" [Matthew 5:48]. A perfect Christian will love even the enemies: "Love your enemies, do good to those who hate you, bless those who curse you, and pray for those who spitefully use you. To him who strikes you on the one cheek, offer the other also. And from him who takes away your cloak, do not withhold your tunic either" [Luke 6:27-29]. A perfect Christian will not be unfair to debtors, but rather will forgive their debts: "lend, hoping for nothing in return; and your reward will be great" [Luke 6:35]. A perfect Christian will share with the poor, not only a percentage of his/her wealth, but all of it: "If you want to be perfect, go, sell what you have and give to the poor, and you will have treasure in heaven" [Matthew 19:21]. While it is conceivable for individuals to strive in order to achieve such a perfection, it is neither possible nor practical for such ideals to be the basis for state legislations. This should not be taken to mean that Christians should divorce themselves from the law-making process. Rather, it should be taken to mean that Christians are free to draft and legislate the laws that would fit the culture and time in which they live, as long as these laws do not contradict the spirit, faith, and sacraments of Christianity. Christians are instructed to be good citizens and fulfill their civil and social duties. In his first letter, Peter says: "Therefore submit yourselves to every ordinance of man for the Lord's sake, whether to the king as supreme, or to governors, as to those who are sent by him for the punishment of evildoers and for the praise of those who do good" [1 Peter 2:13-14]. Similarly, Paul in his letter to the Romans says: "Let every soul be subject to the governing authorities [...], not only because of wrath but also for conscience' sake [...] Render therefore to all their due: taxes to whom taxes are due, customs to whom customs, fear to whom fear, honor to whom honor" [Romans 13:1,5,7]. Thus, there is no "divine" or otherwise "handed down" Christian state laws. Whether the "law of the land" is drafted by Christians or not, it should be obeyed as long as it does not contradict the Christian faith and sacraments. Jesus Christ was asked once whether or not the "foreign" Laws of the Roman authorities (who were occupying Israel at the time) should be obeyed: "Is it lawful for us to pay taxes to Caesar or not?" [Luke 20:22]. In his reply, Jesus made it quite clear that Christians should submit to the laws of Caesar: "Render therefore to Caesar the things that are Caesar's, and to God the things that are God's" [Luke 20:25]. While state legislators are responsible for laws, the church is responsible for the belief of its members and the administration of sacraments, such as Baptism and Marriage. Under no circumstances, will the church deny its faith or change its sacraments to comply with state legislations that contradict the order of these sacraments. For example, the Coptic Orthodox Church does not admit polygamy and does not grant divorce, except on grounds of an adulterous behavior. So even if the state allows polygamy and/or divorce, the church (represented by its clergy) cannot legalize or admit such a practice. And, as far as faith is involved, the history of the Coptic Orhtodox Church is full of stories regarding Copts who gave up their lives because of their refusal to deny their Christian faith. Question -------- Why don't Christians obey the Jewish laws handed down to Moses? Answer ------ Christians are asked to follow and obey a much higher order than that handed down to Moses: an order based on love and freedom from rituals. Perhaps the best answer to this question comes from the Lord Jesus Christ himself: o "You have heard that it was said to those of old, 'You shall not murder,' and whoever murders will be in danger of the judgment. But I say to you that whoever is angry with his brother without a cause shall be in danger of the judgment. And whoever says to his brother, 'Raca!' shall be in danger of the council. But whoever says, 'You fool!' shall be in danger of hell fire" [Matthew 5:21-22]. o "You have heard that it was said to those of old, 'You shall not commit adultery.' But I say to you that whoever looks at a woman to lust for her has already committed adultery with her in his heart" [Matthew 5:27-28]. o "It has been said, 'Whoever divorces his wife, let him give her a certificate of divorce.' But I say to you that whoever divorces his wife for any reason except sexual immorality causes her to commit adultery; and whoever marries a woman who is divorced commits adultery" [Matthew 5:30-31]. o "Again you have heard that it was said to those of old, 'You shall not swear falsely, but shall perform your oaths to the Lord.' But I say to you, do not swear at all" [Matthew 5:33]. o "You have heard that it was said, 'An eye for an eye and a tooth for a tooth.' But I tell you not to resist an evil person. But whoever slaps you on your right cheek, turn the other to him also" [Matthew 5:38-39]. o "You have heard that it was said, 'You shall love your neighbor and hate your enemy.' But I say to you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who spitefully use you and persecute you" [Matthew 5:43]. o "And when you pray, you shall not be like the hypocrites. For they love to pray standing in the synagogues and on the corners of the streets, that they may be seen by men. Assuredly, I say to you, they have their reward. But you, when you pray, go into your room, and when you have shut your door, pray to your Father who is in the secret place; and your Father who sees in secret will reward you openly. But when you pray, do not use vain repetitions as the heathen do. For they think that they will be heard for their many words. Therefore do not be like them. For your Father knows the things you have need of before you ask Him" [Matthew 6:5-8]. The Lord Jesus Christ criticized the hypocritical application of the letter of the law instead of its spirit: o "Woe to you, scribes and Pharisees, hypocrites! For you pay tithe of mint and anise and cumin, and have neglected the weightier matters of the law: justice and mercy and faith" [Matthew 23:23]. o "Woe to you, scribes and Pharisees, hypocrites! For you cleanse the outside of the cup and dish, but inside they are full of extortion and self-indulgence. Blind Pharisee, first cleanse the inside of the cup and dish, that the outside of them may be clean also" [Matthew 23:25-26]. As for impure foods and cleanliness rituals, the Lord Jesus Christ adds: o "There is nothing that enters a man from outside which can defile him; but the things which come out of him, those are the things that defile a man [...] Do you not perceive that whatever enters a man from outside cannot defile him, because it does not enter his heart but his stomach, and is eliminated, thus purifying all foods? [...] What comes out of a man, that defiles a man. For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders, thefts, covetousness, wickedness, deceit, licentiousness, an evil eye, blasphemy, pride, foolishness. All these evil things come from within and defile a man" [Mark 7:15,19-23]. Lord Jesus Christ said, "Do not think that I came to destroy the Law or the Prophets. I did not come to destroy but to fulfill." [Matthew 5:17]. Also, the Jewish rules and rituals were meant to prepare the people for the perfect law of freedom given by the Logos Himself. ".. the Law was our tutor to Christ .. " [Galatians 3:24]. The Jewish sacrifices were all symbols of the sacrifice of Christ who has shed His blood, as the Real Lamb of God, to carry the sins of the whole world. "For the law, having a shadow of the good things to come, and not the very image of the things .. " [Hebrews 10:1]. So finally when the perfect came, there became no need for that which was only a symbol. ------------------------------------------------------------------------------ This Newsletter has been prepared by members of Copt-Net, a forum _|_ where news, activities, and services of the Coptic Orthodox Churches | and Coptic communities outside Egypt are coordinated and exchanged. | For any questions, or comments related to this Newsletter, as well as COP|NET any topics that you would like to be addressed in the next Newsletter please send a message to Copt-Net server at: cn-request@pharos.bu.edu ------------------------------------------------------------------------------ (C)opyright 1993 by Copt-Net