Date: Tue, 14 Mar 95 17:30:00 -0700 Subject: Copt-Net Newsletter: Issue #11 ------------------------------------------------------------------------------ ___ ___ /___\ ___ IHC | | nXC ______| |______ /______| |______\ | _|_ | |______ | ______| | | | ______ ______ ______ | | __ _____ _______ /_____/\ /_____/\ /_____/\ | | /\_\___ /\____\ /\______\ \ ___\/ \ __ \ \ \ __ \ \ | | / / /___\ / / ___/ \/__ __/ _\ \ \_____\ \ \ \ \_\ \_\ \ \___| |____/ / ___ /_/ / /_\___ / / / / \ \ \____ \ \ \ \ \ \ ___\/ | | / / // / / / / ___/ / / /\ / \ \/___/\ \ \_\ \ \ \ \ \ | | / / // / / / / /_\ / / / \ / \_____\/ \_____\/ \_\/ | | \/_/ \/_/ \/____/ \/_/ \ / \ /____________________________________________________________________________\ \ / \ An electronic newsletter about the Coptic Orthodox Church / \ / \ "Blessed is Egypt My people" / \____________________________________________________________________/ ------------------------------------------------------------------------------ Table of Contents ----------------- 1. Christian "Works" in the writings of Saint Paul. 2. The Copts and Christian Civilization (Part 4). 3. Saint Arsenius the Great: The teacher of the kings. 4. A prayer by Saint Makarios. Readers' Corner --------------- 1. What is the position of the Coptic Church on dating? 2. What is meant by the sacrament of Chrismation? ------------------------------------------------------------------------------- _|_ _|_ _|_ _|_ _|_ _|_ _|_ _|_ _|_ _|_ _|_ _|_ _|_ _|_ _|_ | | | | | | | | | | | | | | | ---------------------------------------|--------------------------------------- Christian "Works" in the writings of St Paul -------------------------------------------- Saint Paul uses the term "works" extensively in his letters, and we encounter his use of the word especially in Romans, Galatians, and Ephesians. By this term, he means human activities which he generally classifies in four categories: (1) Evil Works: -------------- These are works such as murder, adultery, idol worship, and robbery. In the scriptures, these are also called works of the flesh: "Now the works of the flesh are manifest, which are these; Adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, murders, drunkenness, revelings, and such like: of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God." [Galatians 5:19]. (2) Dead Works: -------------- These works are done for earthly rewards: These are works---even good works---done for the wrong reasons. These are works which are good in themselves, such as fasting, giving money, and feeding the poor, but which are done to call attention to oneself or to gain standing in the community. Selfish motivation turns good works to dead works. Jesus Christ himself talks about these kinds of dead works, when he condemns those who "do charitable deed before men, to be seen by them" for they "have no reward from your Father in heaven" [Matthew 6:1], or when he condemns those "hypocrites, [who] love to pray standing in the synagogues and on the corners of the streets, that they may be seen by men" for they have already received "their reward" [Matthew 6:5], or when he condemns those "hypocrites, with a sad countenance, [who] disfigure their faces so that they may appear to men to be fasting" for they have received "their reward" [Matthew 6:16]. (3) Mundane Works: ----------------- As responsible human beings, Christians have to work to earn a living. Saint Paul commanded his congregations to work for "if any would not work, neither should [s]he eat." [2 Thessalonians 3:10]. This responsibility extends to members of ones' own family. Saint Paul compares those who do not provide for their families as worse than infidels: "But if any provide not for his own, and specially for those of his own house, he hath denied the faith, and is worse than an infidel." [1 Timothy 5:8]. Saint Paul complements his instructions by warning us from becoming too much slaves to our mundane work. He warns us against the love of money: "For the love of money is the root of all evil: which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows." [1 Timothy 6:10]. Thus, Saint Paul teaches us to be content and to realize that mundane work is only for the necessities: "And having food and raiment let us be therewith content." [1 Timothy 6:8]. In addition to working for a living, Christians are instructed to be good citizens and perform their civil and social duties: "Let every soul be subject to the government authorities [...], not only for wrath, but also for conscience sake" [Romans 13:1,5]. (4) Living works: ---------------- These are deeds which are both good in themselves and done for a good purpose: to glorify God. The scriptures commend good living works. Saint Paul teaches that living works are an outgrowth of our salvation when he writes: "For we are his workmanship, created in Christ Jesus unto good works, which God has before ordained that we should walk in them." [Ephesians 2:10]. These works contribute to our faith, as Saint James teaches: "You see then how that by works a man is justified, and not by faith only." [James 2:24]. When we do living works, we seek to bring glory to God, not to ourselves, through what we do, and we rely upon the strength and the grace of God. Paul and the Question of Faith vs Deeds --------------------------------------- Some erroneously understand Paul, particularly in Romans 4, to be putting down the value of all works with regard to salvation. A careful reading of Romans, however, reveals that Saint Paul is not saying that good works are not necessary for salvation, but that he is saying that good works are not sufficient by themselves. In other words, if we have no faith then no matter how good our "work" is, we cannot be saved. This does not imply that if we have faith but no good works that we will be saved. Good work is the fruit of faith; it comes naturally. Speaking of faith alone is like speaking of the fig tree that bore no fruit [Matthew 21:19]. Christ says: "Therefore I say unto you, the kingdom of God shall be taken from you and given to a nation bringing forth the fruits thereof." [Matthew 21:43]. Faith and works are thus two sides of the same coin; one follows from the other. They are both necessary but not sufficient. In the words of C.S. Lewis, asking which one is enough is "like asking which blade in a pair of scissors is most necessary." Christian definition of good deeds ---------------------------------- Many human activities, good in themselves, are not good because of the motive for which they are done. For example, fasting, vigils, prayer, psalmody, acts of charity and hospitality are by nature good. But when performed for the sake of self-esteem [vainglory, self-glorification] they are not good. In everything we do, God searches out our purpose to see whether we do it for Him of for some other motive. Quite clearly, He bestows blessings only when something is done for the right purpose. For God's judgment looks not at the actions, but at the purpose behind them. Thus, a Christian actively cultivates a habit of doing good works for the glory of God, and as a way of life. The writings of Saint Paul are clear. If we are joined to Christ and cleansed from the dishonor of the past, we become tools in the hands of God, which He uses to bring goodness to His creation. "If a man therefore purge himself from [sins], he shall be a vessel unto honor, sanctified, and meet for the master's use, and prepared unto every good work." [2 Timothy 2:21]. God sets us apart to Himself so we will be productive and useful to Him. This is an indivisible part of our faith. And what better way to conclude than to quote Saint Paul: "Therefore, my beloved brethren, be steadfast, unmovable, always abounding in the work of the Lord, knowing that your labour is not in vain in the Lord." [1 Corinthians 15:58]. ------------------------------------------------------------------------------- _|_ _|_ _|_ _|_ _|_ _|_ _|_ _|_ _|_ _|_ _|_ _|_ _|_ _|_ _|_ | | | | | | | | | | | | | | | ---------------------------------------|--------------------------------------- The Copts and Christian Civilization Aziz S. Atiya Coptic Music ------------ On the subject of music, we are constrained to seek the opinion of the specialist. In 1927 the great English musicologist Ernest Newlandsmith of Oxford and London Universities spent several months in Egypt listening to the old native chanters of the Coptic Church and reducing their tunes to notation. He managed to compile a number of volumes and declared that the results of his pursuit exceeded his wildest expectations. We can do no better than quote his verdict. "What we understand today as Oriental music," he proclaimed, "appears simply a degradation of what was once a great art. This music, which has been handed down for untold centuries within the Coptic Church, should be a bridge between East and West, and place a new idiom at the disposal of the western musicians. It is a lofty, noble, and great art, especially in the element of the infinite which is lacking today." Newlandsmith is apparently of the opinion that, to quote his own words, "Western music has its origin in ancient Egypt" [48]. If we believe this renowned English musicologist, then, we must accept the thesis that Coptic Church music is a bridge between the music of ancient Egypt and western music in some way. It is not inconceivable that the Coptic missionaries who crossed over to Europe at the dawn of our era could have carried with them the essence of the native Coptic chanting [49]. The theory that there had been interaction between that Coptic vocal music and the Gregorian chants, though still debatable, seems to have more than a little historical support. At the present juncture, we can only say with the eminent English musicologist that "Such a basis of music opens up a vista quite undreamt of by the ordinary musicians of the Western world." Coptic Art And Architecture --------------------------- Akin to music is the field of the Coptic arts which have been shrouded in a blanket of oblivion for many centuries. In recent times, however, the discovery of Coptic art has aroused a great deal of excitement and interest among historians, archaelogists, and modern artists. There is hardly a notable museum in the world which has not devoted a special section or department to exhibits of Coptic provenance. In originality, depth of feeling, and unusual vigor, Coptic art has earned for itself a position of independence in Christian antiquity. The motifs of Coptic art emerged in stonework, painting, woodwork, terra-cotta, ivories, and, above all considerations, in the renowned monochrome and polychrome fabrics from Coptic looms. The Coptic textile industry has been attracting a great deal of attention in recent years, and specimens of embroidered fabrics of astounding beauty are on display in all major museums. The Coptic weaver's dexterity produced fantastic scenes from classical antiquity, which were replaced, from the fourth century or a little earlier, by Christian themes. In the early Islamic period, the figures became increasingly stylized but retained their special vigor, and geometrical designs were customary. The fabric and carpet collections, both public and private, have had their impact on the style of a number of great modern artists. They proved to be a source of inspiration to some masters including Matisse, Derain, and Picasso. When the American painter Marsden Hartley discovered Coptic textile portraiture, he set out to build a collection of his own, and his style was strongly affected by this contact. In the realm of Coptic ecclesiastical architecture, we can assume that the genesis of the basilical style in the Christian world may be traced to ancient Egypt with Coptic craftsmanship the bridge between the ancient dynastic temple and the modern cathedral. At the beginning, the Copts were in the habit of transforming the ancient temples into Christian churches. Later, when the Copts started to erect their own chapels independently, it was normal for the Coptic architecture to copy existing models of their ancestral master builders of antiquity, more especially as these old structures appeared to fulfill the requirements of the new faith. The topography of the ancient Egyptian temples comprised three main divisions. First the outer gate flanked with two lofty pylons led into an open court lined by two rows of columns with a narrow stone roofing. Secondly, beyond that huge quadrangle devoted to general worshipers, was the hypostyle. This space was filled with crowded columns in close rows supporting a massive stone roof and reserved for the royal family and the aristocracy. The third section at the end of the temple was a dimly lit chamber, wrapped in great mystery. This was the inner shrine, the "sanctum sanctorum", or holy of holies, where the deity resided, and which was accessible only to the high priest or pharaoh. The primitive Coptic churches appear to have retained this triple division, which may still be witnessed in some of the historic chapels of the ancient convents. The innermost area behind the iconostasis was the sanctuary ("haikal") where priests and deacons alone were admitted to officiate the mystery of the Sacrament. Outside the sanctuary, the central part of the church was reserved for baptized Christians, while a third section at the narthex (or entrance) was left open for the unbaptized catechumens. This architectural arrangement fits the Coptic offices to perfection. Indeed the Coptic liturgy is divided into three parts, namely, the liturgy of the catechumens, the liturgy of the faithful, and the Anaphora. Whereas the catechumens were expected to depart after the first stage, the screen was drawn after the second to conceal the mystery of sanctification of the Precious Body and Blood before Holy Communion. [This tradition is practiced no more, except for the service on Palm Sunday and Holy Thursday of the Pascha service (during Holy week)]. At an unknown date, the distinction between the baptized faithful and the unbaptized catechumens began disappear with the elimination of the latter through the the spread of Christianity, and it became meaningless to retain the three transverse divisions of the church. Instead, the perpendicular triple divisions of nave and aisles was substituted for the transverse sections of bygone days. In this wise, the basilical style began to assert itself in Coptic ecclesiastical architecture. Saint Mena's cathedral, built by Emperor Arcadius (395-408 A.D.) in the district of Mareotis west of Alexandria, the ruins of the magnificent cathedral at Ashmunayn in Middle Egypt, and the majestic churches of the Red and White Monasteries of Saint Shenute at Suhag are fourth- and fifth-century examples of this imminent change which was gradually adopted by the rest of the Christian world. It would, however, be a mistake to assume that change was sudden even among the Copts. The irregularity of church forms in Old Cairo proves that the definitive style of the basilica must have been an extended process. But it is an inescapable conclusion that these architectural developments in Egypt are tied with basilical forms throughout Christendom. Oblivion and Rediscovery ------------------------ One of the most disastrous events in Christian annals came to pass at the Council of Chalcedon in 451 A.D. Its condemnation of the Coptic patriarch Dioscorus I, and its interpretation of Saint Cyril the Great's formula of the "physis" or "hypostasis" of Christ contrary to the Coptic profession led to the irreparable cleavage of Christendom into two hostile camps, Eastern [better labeled as Oriental] and Western. To this day, Chalcedon is acrimoniously remembered by the Coptic natives of Egypt and, for that matter, also by the Jacobite Syrians, the Ethiopians, and the Armenians, who followed the example of Egypt. The immediate outcome of Chalcedon, however, was more keenly felt in Egypt. The Byzantine Emperors who aimed at unity within the Church as the sole bearer of cohesion in the Empire stopped at nothing to impose that unity by brutal force on the Egyptian people. It was thus that a new wave of gruesome persecution was inaugurated to obliterate all vestiges of separatism in Egypt. For effective action, the Emperor combined the civil, military, and ecclesiastical authority in the hands of one man, the perfect Apollinarius, who was the governor, army general and patriarch of Alexandria at one and the same time. This offered him immense powers to force the Chalcedonian profession of faith on the obstinate Copts who were adamant against the Greek dictates. In opposition to this military rule of the Church, the natives followed their own national Pope elected on the seat of Saint Mark, who was pursued by the legionaries of the Melkite patriarch while he moved in secret from monastery to monastery. Unbearably excessive taxation together with the most horrible torture and humiliation were inflicted upon the Egyptians throughout the period from 451 A.D. to 641 A.D. until the advent of the Arabs on the scene. The defeat of the Greeks and the surrender of Cyrus, the last perfect- patriarch, to the Arab conquerors on Good Friday, 6 April 641, has often been ascribed to Coptic connivance with the invader against their oppressor. But this is not true. The Copts merely took a neutral position between the contestants. They had nothing to lose by changing masters. On the contrary, whereas the Byzantines inflicted servitude on the Copts both religiously and politically, the Arabs promised religious freedom to all the people "of the Book" (ahl al-Zimmah), i.e., the Christians and the Jews. In fact, after the downfall of the last Greek bastion of Alexandria, Amr invited the fugitive Coptic Patriarch Benjamin II out of his concealment and offered him an honorable safe-conduct and the Melkite churches which were vacated by the Greeks. In this wise, a new chapter opened for the Copts and a new barrier under Muslim rule terminated the relationship between the Christians of the East and those of the West for more than a thousand years. It is beyond the scope (and theme) of this article to detail the story of the Church under Islamic dynasties. The main point here is that the Copts were gradually forgotten by Western Christendom and lived in oblivion until the dawn of their rediscovery by the French Expedition of 1798-1802 A.D. At that time the Copts began to establish a measure of communication with Western Christendom. With the birth of democracy and the enfranchisement of all Egyptians, the Copts emerged from their closed communities and opened to interaction with the West. With little to offer beyond their ancient heritage and long-established traditions, they became curious objects of interest vis-a-vis the searching Western mind. At the same time, increasing confidence in age-old enemies began the process of removing the barriers erected by the misapprehension of other Christians. This led to gradual rapprochement with other Western creeds and sects, thereby quietly bringing to a close the old Chalcedonian feud which had broken out fiercely in 451 A.D. between the "physis" or "hypostasis" of God's word incarnate. Perhaps the most significant demonstration of the rebirth of interaction between East and West became ostensible in the participation of the Copts for the first time in this century by means of the dispatch of a delegation consisting of one secular and two clerical representatives to the World Council of Churches convened at Evanston, Illinois, in the summer of 1954. An amusing incident took place at that meeting when the Copts vehemently protested against the gracious welcome accorded to them by the delegates of Western Christendom as newcomers to oecumenicity. The Copts rejected the word "newcomers". They had been participants in a leading position from Nicaea in 325 A.D. until Chalcedon and the parting of the ways in 451 A.D. The were just resuming their role in oecumenicity after an interregnum of 1,503 years. Since then, the Copts have been active in that international body, notably in Africa, where their mission is more readily acceptable to the Africans than the Europeans and American missions of colonial days. At this juncture it may be fitting to ponder the miracle of the survival of this most ancient Christianity. the explanation of this remarkable phenomenon may be found in a set of causes, some internal and others external. Internally, the Copts, in the historicity of their own Church, have developed a profound spirituality, watered by the blood of their martyrs and confirmed by the racial consciousness of their remote ancestry which extends over millennia, and which is visibly represented by the Church in the Christian era, only the last of many earlier ages. Within the walls of that fortress of faith, they preserved the purity of their race against pollution from intermarriage with the ceaseless waves of invasion from outside. The Church proved to be the cementing ingredient among those sons of Ancient Egypt. Initially a way of worship, Coptism became in the end of a way of life and a symbol of an old culture for those isolated Christians in their ancient homeland. Consequently they became the bearers of a torch which had been ignited in the first century and which they were determined to hand on to posterity and keep aglow. On the external level, we have to admit that the shrinking Coptic community of the Middle Ages was never underestimated by its Muslim rulers. The Copt not only was accepted by the growing Muslim majority but also was revered as a highly beneficial neighbor and an honest civil servant of the state. However, at numerous critical moments in those lonesome centuries the depleted Coptic minority was actively and viciously persecuted by the overpowering Muslim majority. But the facts of history have proved such persecutions to be ineffective, and to the contrary, they have indubitably contributed to the realization of Coptic survival. On occasions in modern times, the Copts were offered integration with other Christian powers, but they chose systematically a life of harmony with their Muslim compatriots. Peter the Great (1689-1725 A.D.) in the eighteenth century offered a merger with the Copts on the condition that they become a Russian protectorate. The reigning patriarch then asked the Russian delegation "Who protects the Czar?" The reply was "God." The patriarch then answered that the Copts are under the protectorate of He who protects the Emperor. The matter was dropped at that. The Episcopalians of Britain tried the same tactic in the days of colonialism with the same response. Nevertheless, in recent years, with the increasing spirit of acceptance and dialogue among the sects and nations of Christendom, the Copts seem to be advancing out of their prolonged isolation to participate in the widening circle of good faith among all Christians in anticipation of the discovery of their common Father. References ---------- [47] A.S. Atiya, "A History of Eastern Christianity" (London, 1967, reprinted Notre Dame, Ind., 1968), pp. 138-140. [48] The London "Morning Post", 22 April 1931. [49] This may be sampled in a record prepared by the Institute of Coptic Studies in Cairo and published by Folkways (New York, 1960). [50] A.S. Atiya, "A History of Eastern Christianity" (London, 1967, reprinted Notre Dame, Ind., 1968), p. 131-138; P. du Bourguet, "The Art of the Copts", English translation by Caryll H. Shaw (New York, 1971); Hilde Zaloscer, "Die Kunst in Christlichen Agypten", (Vienna and Munich, 1974), provides a copious bibliography on Coptic art and architecture. [51] A.S. Atiya, "A History of Eastern Christianity" (London, 1967, reprinted Notre Dame, Ind., 1968), p. 119. ------------------------------------------------------------------------------- _|_ _|_ _|_ _|_ _|_ _|_ _|_ _|_ _|_ _|_ _|_ _|_ _|_ _|_ _|_ | | | | | | | | | | | | | | | ---------------------------------------|--------------------------------------- Saint Arsenius the Great The Teacher of the Kings (A.D. 445) His Early Life -------------- Arsenius was born to two rich parents in A.D. 350 in Rome. His father was a senator and judge. His parents were very righteous and honorable people. They sent Arsenius to the teachers of the church and was raised in the fear of God. He was eager to read the Scriptures and the holy books, and was ordained a deacon then an arch-deacon by Saint Damasus the Bishop of Rome. After his parents died, his sister Afrositty and he gave all their riches to the poor, and lived an ascetic life. Arsenius became famous for his righteousness and wisdom. He was a disciple of Rophenius the monastic historian from whom he admired the Egyptian monastic life and its fathers, and he wished to meet them. When the Emperor Theodosius the Great wanted a man to whom he might entrust the education of his children, Saint Damasus recommended Arsenius, a man of senatorial rank learned in both sacred and worldly knowledge. Arsenius accordingly went to Constantinople in 383 A.D. and was appointed to the post by Theodosius who, coming once to see Arcadius and Honorius at their studies, found them sitting whilst Arsenius talked to them standing: at once he caused Arsenius to sit and ordered them to listen to him standing. But neither then nor in after-life were the two augusti any credit to such a father or such a tutor; added to this Arsenius had always a tendency to a retired life. Flight to the Desert of Egypt ----------------------------- When therefore after over ten years at the court he seemed clearly to hear the voice of God through the Gospel, "For what is a man profited, if he shall gain the whole world, and lose his own soul?" (Matthew 16:26). He left Constantinople and came by sea to Alexandria and fled into the wilderness. When he first presented himself to Abba Makarios the Great, the father of the monks of Skete, he recommended him to the care of Saint John the Dwarf to try him. In the evening, when the rest of the monks sat down to take their meal, Saint John left Arsenius standing in the middle without inviting him. Such a reception was a severe trial to an ex- courtier; but was followed by another much rougher, for Saint John took a loaf of bread and threw it on the ground before him, biding him with an air of indifference to eat it if he would. Arsenius cheerfully sat on the ground and took his meal. Saint John was so satisfied with his behavior that he required no further trial for his admission, and said, "This man will make a monk". Arsenius at first used thoughtlessly to do certain things which he had done in the world, which seemed inappropriate to his new companions, for instance, to sit cross-legged. The seniors were unwilling through the respect they bore him to tell him of this in public, so one agreed with another that he should put himself in that posture and then be rebuked for his immodesty. Arsenius saw that the reproof was meant for him, and corrected himself of that trick. His Spiritual Strife -------------------- Being asked one day why he, being so well educated, sought the instruction and advice of a certain monk who was an utter stranger to all literature, he replied, "I am not unacquainted with the learning of the Greeks and the Romans; but I have not yet learned the alphabet of the science of the saints, whereof this seemingly ignorant Egyptian is master". Evagrius of Pontus who, after he had distinguished himself at Constantinople by his learning, had retired into the desert of Nitria in 385, expressed surprise that many learned men made no progress in virtue, whilst many Egyptians, who did not even know the letters of the alphabet, arrived at a high degree of contemplation. Arsenius answered, "We make no progress because we dwell in that exterior learning which puffs up the mind; but these illiterate Egyptians have a true sense of their own weakness, blindness, and insufficiency; and by that very thing they are qualified to labor successfully in the pursuit of virtue". Arsenius often passed the whole night in watching and prayer, ad on Saturdays it was his custom to go to prayers turning his back to the evening sun, and continue with his hands lifted up to Heaven till the sun shone on his face the next morning. His Self-Imposed Poverty ------------------------ One of the emperor's officers brought him the will of a senator, his relation, who was lately dead, and had left him his heir. The saint took the will and would have torn it to pieces, but the officer begged him not to, saying such an accident would get him in trouble. Arsenius, however, refused the estate, saying "I died eleven years ago and cannot be his heir". He employed himself in making mats of palm-tree leaves; and he never changed the water in which he moistened the leaves, but only poured in fresh water upon it as it wasted. When some asked him why he did not cast away the filthy water, he answered, "I ought to be punished by this smell for the self-indulgence with which I formerly used perfumes". He lived in the most utter poverty, so that in an illness, having need for a small sum to procure him some little necessities, he was obliged to beg for it. His Solitude and Tears ---------------------- Due to his desire for quiet and solitude, Saint John allowed Saint Arsenius to live alone in a hidden cave in the desert 32 miles away. He would seldom see strangers who came to visit him, but Theophilus, Pope of Alexandria, came one day in company with others to visit him, and begged he would speak on some subject for the good of their souls. The saint asked them whether they were disposed to comply with his directions; and being answered in the affirmative, he replied, "I entreat you then that, whenever you are informed of Arsenius' abode, you would leave him to himself and spare yourselves the trouble of coming after him". He never visited his brethren, contenting himself with meeting them at spiritual conferences. The abbot Mark asked him one day why he so much shunned their company. The saint answered, "God knows how dearly I love you all; but I find I cannot be both with God and with men at the same time; nor can I think of leaving God to converse with men". This disposition, however, did not hinder him from giving spiritual instruction to his brethren, and several of his sayings are recorded. He said often, "I have always something to repent for after having talked, but have never been sorry for having been silent". Nothing is so much spoken of about Arsenius as his gift of tears, weeping both over his own shortcomings and those of the world, particularly the feebleness of Arcadius and the foolishness of Honorius. His Departure ------------- Saint Arsenius was tall and comely but stooped a little in his old age; he had graceful carriage and a certain shining beauty and air of both majesty and meekness; his hair was all white, and his beard reached down to his girdle, but the tears which he shed continually had worn away his eye-lashes. He lived in the same austere manner till the age of about ninety-five; he spent forty years in the desert of Skete, till a raid of barbarians compelled him to forsake this abode about the year 434. He retired to the rock of Troe, over against Memphis, and ten years after to the island of Canopus, near Alexandria; but not being able to bear the neighborhood of that city, he returned to Troe, where he died. His brethren, seeing him weep in his last hours, said to him, "Father, why do you weep? Are you, like others, afraid to die?" The saint answered, "I am very afraid - nor has this dread over forsaken me from the time I first came into these deserts". Notwithstanding his fear, Saint Arsenius died in great peace, full of faith and of that humble confidence which perfect charity inspires, in the year 445. ------------------------------------------------------------------------------- _|_ _|_ _|_ _|_ _|_ _|_ _|_ _|_ _|_ _|_ _|_ _|_ _|_ _|_ _|_ | | | | | | | | | | | | | | | ---------------------------------------|--------------------------------------- A Prayer by Saint Makarios of Alexandria (300 - 394 AD) O Lord, I praise, bless, venerate, glorify, and thank your goodness for all, through all, and in all; for you have delivered my soul from death, my eyes from tears, and my feet from slipping. I have sinned against heaven and before you. Have mercy on me, O Lord, and do not destroy me together with my transgressions. Try me, O God, and discern my paths; see if there is a way of transgression in me, and turn me away from it; and lead me into the eternal way, O God, you who have said: I am the way and the truth, and the life, for you are blessed unto the ages. ++Amen. Saint Makarios was born in Alexandria. As a disciple of Saint Anthony, he mostly lived in the desert of El-Natroun. Because of the peacefulness and holiness reflected in his countenance and the kindness of his manners, many people were drawn to him. The Church historian Palladios stayed with him for over nine years and in his writings includes several stories and miracles concerning Makarios. ------------------------------------------------------------------------------- _|_ _|_ _|_ _|_ _|_ _|_ _|_ _|_ _|_ _|_ _|_ _|_ _|_ _|_ _|_ | | | | | | | | | | | | | | | ---------------------------------------|--------------------------------------- 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 opinions of the Coptic Orthodox Church. The Readers' Corner of this issue addresses two questions. The first question is regarding dating and was submitted in two flavors by two readers. The second question is regarding the sacrament of Chrismation and how it is different from the sacrament of Baptism. Question -------- Is dating an acceptable practice according to the Coptic Orthodox Church? If yes, then what are the guidelines? If no, then how would one get to know a prospective mate? Answer ------ First, we need to define what we mean by "dating". According to the Webster's dictionary, a date is an appointment for a specified time; a social---as opposed to (say) a professional---engagement between two persons of opposite sex. Thus, what makes a "date" different from a social "get together" among two friends is the fact that sexuality is involved, that the two people involved are either sexually attracted to each other, or interested in exploring the possibility of developing such a mutual attraction. In our answer we assume that this (rather specific) definition of "dating" is the one implied in the question. Dating (in the above sense) between two (unmarried) people of opposite sex is acceptable as long as it is done for the purpose of achieving a better understanding/knowledge of a prospective husband/wife. As a matter of fact, the church requires that prospective spouses "date" during a mandatory church-ushered engagement period that may last for many months. Before engagement, dating is acceptable as long as it serves the same purpose outlined above. Within the Egyptian society (whether Christian or not), the above purpose of dating is very well understood and sanctioned by parents and friends. The fact that dating is viewed as a pretext to engagement and marriage means that it is not to be taken lightly. In particular, dating for the purpose of dating (i.e. just for pleasure), is not an acceptable practice. Also, if a person is not ready for the commitments of engagement and marriage, then he/she is not ready for dating. Similarly, dating a person who is not ready for the commitments of engagement and marriage (e.g. underage) or who does not qualify according to the church as a prospective spouse (e.g. a person of a different religion, or a person who is already engaged or married) is not acceptable. Finally, dating a person after concluding that this person is not an appropriate candidate as a spouse is not acceptable. Within the above sanctioned practice of dating, there are many guidelines that a Christian couple must observe. First, sex outside wedlock is a sin. The fact that dating is a pretext to marriage does not make it acceptable to engage in any sexual acts during the dating or engagement period. Second, as Saint Paul instructs us, "all things are lawful, but all things are not helpful". Thus, while the church does not have an explicit "code of conduct" for dating couples, it surely provides its sons and daughters with a clear mandate to abstain from any "things" that "are not helpful". Thus, when dating a prospective spouse, acts that are pursued just for fun or pleasure are not appropriate because they are not helpful in achieving the purpose of dating. We would like to conclude our answer a clarification. Men and women do interact in very many ways that are not labeled as "dating". For example, a man and woman may interact and observe each other within a working environment (e.g. professional, or school environments) or as part of larger groups of people (e.g. family gatherings, bible studies, and youth groups in churches and local communities). Such interactions are natural. They are encouraged because they provide very good opportunities for couples to know each other in a better way before committing to the more serious stages of dating, engagement, and marriage. Question -------- What is meant by the sacrament of Chrismation? and how is it different from Baptism? Answer ------ >From earliest times, the church has practiced chrismation immediately following baptism. In the sacrament of chrismation (from the Greek word "chrismatis", which means "anointing") the newly baptized person receives the Holy Spirit through anointing with oil by the bishop or priest. The roots of this sacrament are clear in both the Old and New Testaments, and are especially brought to light on the Day of Pentecost. In his sermon on Pentecost, Saint Peter quotes the well-known prophecy of Joel, "I will pour out my Spirit on all flesh" [Acts 2:17 and Joel 2:28]. This promise was significant because under the Old Covenant, the gift of the Spirit had been given only to a few -- the patriarchs, the prophets, and some of the judges. Certain leaders of Israel were indwelt with the Holy Spirit given to all God's people, "all flesh". This was fulfilled at Pentecost, for Peter exclaims, "this [outpouring of the Spirit] is what was spoken by the prophet Joel" [Acts 2:16]. Other Old Testament prophets who speak of this same promise of the Spirit include Jeremiah [Jeremiah 31:31-34] and Ezekiel [Ezekiel 36:25-27]. In fact, the Ezekiel passage ties together the water and the Spirit in a prophetic version of baptism and chrismation. Our Lord Jesus Christ repeatedly promised the gift of the Holy Spirit to His disciples. Early in His public ministry He said, "If anyone thirsts, let him come to Me and drink. He who believes in Me, as the Scripture has said, out of his heart will flow rivers of living water. But this He spoke concerning the Spirit ... " [John 7:37-39]. Jesus also said, "I will pray the Father, and He will give you another Helper, that He may abide with you forever" [John 14:16]. Christ promised the Holy Spirit would reveal truth to the Church. "When He, the Spirit of truth, has come, He will guide you into all truth; for He will not speak on His own authority, but whatever He bears He will speak; and He will tell you things to come. He will glorify Me, for He will take of what is Mine and declare it to you." [John 16:13-14]. Jesus says the Holy Spirit will bring glory to Christ. This gives us an excellent means of testing whether or not acts attributed to the Holy Spirit are indeed valid. The last words of Christ before His Ascension include a promise: "John truly baptized with water, but you shall be baptized with the Holy Spirit not many days from now" [Acts 1:5]. This word was fulfilled ten days later on the Day of Pentecost. The people who heard Peter speak at Pentecost asked him how they might receive salvation. He answered, "Repent, and let every one of you be baptized in the name of Jesus Christ for the remission of sins; and you shall receive the gift of the Holy Spirit" [Acts 2:38]. We repent (turn from our sins and toward Christ); we are baptized; we are given "the gift of the Holy Spirit," chrismation. That practice has never changed. In Acts 8, Philip the deacon, preached in Samaria [Acts 8:5-8]. many believed and were baptized [Acts 8:12]. The apostles came and later confirmed these new believers with the gift of the Holy Spirit through the laying of hands [Acts 8:14-17]. Here the sacrament of chrismation following Holy Baptism. Later the apostle Paul met some disciples of John the Baptist who had not been present when Peter spoke at Pentecost [Acts 19:1-7]. They believed in Christ, "were baptized" [Acts 19:5] and the "Holy Spirit came upon them" [Acts 19:6], again through the hands of the apostle. The promise of God includes both our union with Christ in Holy Baptism and the gift of the Holy Spirit at chrismation. ------------------------------------------------------------------------------ This and other issues of the Copt-Net Newsletter are available from Copt-Net Archives via anonymous FTP at ftp://pharos.bu.edu/CN or from the WWW Home Page of Copt-Net at URL http://cs-www.bu.edu/faculty/best/pub/cn/Home.html ------------------------------------------------------------------------------ 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 the Copt-Net server at: cn-request@cs.bu.edu ------------------------------------------------------------------------------ (C)opyright 1995 by Copt-Net