1 comments about Coptic icons = Les icones coptes = Koptische Ikonen (Orbis terrae Aegyptiae).

1. 
   Beautiful & Informing:
   This fine collection of rare and authentically Coptic icons, was a delight to read and examine. Since an icon is said to be written, it should be properly read, by looking through it into eternity as iconphiles always claimed. One icon is more impressive than many books on theology, and offers a link with the victorious Church. Thus was the original reason in Alexandria, its founder, to utilize icons in teaching the faith to those who knew not reading young and old. Praying with icons became a Byzantine doctrine, that the feast of Orthodoxy is the commemoration of its restoration.
   The text is in three languages; English, French, and German, aimed basically to help tourists to perceive and retain the memory of their Coptic pilgrimage. This great effort of collection, visiting churches and monasteries all over Egypt deserves to be praised. The short introduction is well written within the available space. the selection, and presentation are superb.
   
   Coptic Iconography:
   The Miaphysite Copts and Syrians, whose theology dominated the mid Orient before the advent of Islam, were still concerned with the unity of the person of Christ, that even the transfiguration icon failed to demonstrate how Christ's Divine nature could be revealed. Icons in Oriental Orthodoxy does not express the close association of worship with icon veneration, which was assocciated with Byzantine understanding of the concept of the 'image' of God, that Jesus Christ renewed by His incarnation.
   Dr. George Bebawi, of Cambridge Inst. of Orthodox Studies, explains that the central office of the Icon was originally educational, tarnished by the rituals. He takes the ancient Coptic murals exemplified by the pre icon era in Deir Bawit, which he posted on the cover of two of his books on Church Tradition, to explain that the Coptic Church that introduced Icons, has meant them as teaching aids, posting them on the ceiling, or high above the iconstatis.
   Coptologist J. Watson articulated recently that, "Even those Christians who come from any tradition outside Coptic Orthodoxy can become deeply conscious of the eloquence of the holy icons. The Coptic Holy Icon very reasonably articulates the evolution of Coptic iconography through the ages. The icon is not only the acceptable image of the spirit but it is, perhaps above all, the figure or likeness that speaks to each of us. We stand before it and it moves out towards us. Icons for us the Copts are very valuable because of their spiritual function in the church. According to the tradition which we inherited from our ancestors the ancient Pharaohs of Egypt, the image was for them a major landmark that links their life on earth with the afterlife." The connection between Ancient and Christian Egypt has never been lost.
   
   Icon Theology:
   Oriental Orthodoxy is best reflected in the attitude of Coptic mystics, like Abba Kyrillos (1971)Thematurge, who used to address the Saints, of the victorious Church, through their icons. Basic Oriental Orthodoxy of love and fellowship, is best portrayed by the Coptic Icon of Our Lord protecting St. Means, posted on the front page in 'Orthodox prayer life' the 'Lord and St. Menas', found in that same monastery, and now on exposition in the Louvre Museum.
   Fr. Matthew the poor, Late Abbot of St. Macarius Monastery, explaining the mystical office of mediating through saints' icons, wrote; "The Coptic view of icons could be described by their behavior, when the praying person stands in front of an icon, he closes his eyes, and if he/she decides to give the saint a holy kiss, he/she in awe reaches with the finger tips touching the lower part of the icon, then withdraws and kisses those same fingers. This is a confession of the spiritual gap that yet to be crossed to the eternal fellowship, an exercise of remote fellowship, and virtual benediction. "Reflections on icons are, in this sense, reflections and meditations on the sayings of the Lord and are thus subjects of glorification. Underlying all this is the whole concept of redemption and spiritual renewal by pondering over icons and their symbolic meaning. It is a valid and precious experience of encountering the celestial Church in the Kingdom of God. The whole gamut of Coptic Orthodox iconography speaks of the necessary links between the visible, militant Church on earth and the invisible triumphant Church in heaven. After all, the making of icons is a sacred art." wrote Rev. Dr. John Watson.
   
   Great Art Publisher:
   The name Lehnert & Landrock is rightly identified with outstanding collections of the 20th Century Egypt photographs. For almost the entire century, Lehnert, Landrock and their Lambelet successors have created and perfected the most widely covered archive of all types of plates, colored and black and white photographs. Their art work including catalogues and guides for Ancient, Coptic, and Islamic history of Eternal Egypt. They utilize the best expertise available.
   Recently, they started a CD-ROM media services to avail these art treasures. "Egypt 1920" is the first product of this CD-ROM series focused on the Photographic Heritage of Egypt.

1 comments about Coptic Life in Egypt.

1. This is a glorious book of photographs, taken by Claudia Yvonne Wiens over an eight-month period in Egypt in 2001. Wiens has done many photographic studies and projects in this area. Unlike many books on communities in Egypt and other Middle-Eastern nations, this one does not concentrate on ancient sites and pyramids and tombs, but rather on the living culture and people who make up the community of Coptic Christians.

   Coptic Christianity has a pedigree as old as any branch of Christianity, arising in the southern Roman imperial provinces, largely continuing in Egypt after the rise of Islam, the East/West split, and into the modern times. Coptic Christianity is very much a part of the lives of the people, and symbols and reminders of this are everywhere present as people live their lives in the larger Muslim society.

   Wiens looks at everyday life, special events such as marriage, and religious/monastic life. This is a fascinating study, without much commentary, although the narratives attached do fill in lots of details.

   A beautiful text!

No comments about A Panoramic View of Patristics in the First Six Centuries (With An Overview of Selected Coptic Orthodox Fathers and Authors of the Middle Ages).

2 comments about Monastic Visions: Wall Paintings in the Monastery of St. Antony at the Red Sea.

1. This is a well-written book with excellent photographs. This book presents the results of conservation efforts for medieval age Christian Egyptian, Coptic, wall paintings at Saint Anthony monastery, Egypt. The monastery is believed to be the first Christian monastery in the world. In the preface, the writers outlined the genesis of this conservation effort. They also provided progress photographs for some of the early and limited test cleaning work that showed the promising and extraordinary work of art that was underneath centuries of grime and over painting. The preservation and restoration efforts were funded by a grant from the United States Agency for International Aid (USAID).
   As an American from Coptic ancestry, I would like to express thanks and appreciation to the American people, government and the USAID for their support for the conservation work of the Coptic cultural heritage and art.
   The book outlines the history and life of Saint Anthony the great (251-356 AD). Saint Anthony is considered to be the father of or originator of monasticism. However, there is evidence that the ancient Egyptians temples included devotees, who led lives of prayer, learning and pursuit of wisdom, celibacy, and poverty, e.g. the story of Ptolemaios and Harmais the Serapeum temple devotees circa 164-158BC. It could be argued that, the Egyptian converts to Christianity continued to use of their past artistic and cultural heritage in new or modified ways compatible with Christian teaching. For example the Copts continued to use the ancient Egyptian ankh symbol in conjunction with the cross. Artifacts from the early centuries AD show the use of both the ankh and the cross. Contemporary Copts continue to use the ankh and the cross together as jewelry pieces. Similar arguments could be made about the artist rendering of Isis and baby Horus, which may have been used by early Coptic artists as a model to portray the Virgin Mary and baby Jesus. Saint Anthony the great led a solitary life in the desert. Accordingly the Coptic/Greek term monachos or monk in English was used. Saint Athanasius the Apostolic of Alexandria (296-373 AD) introduced monasticism to the west through his famous book the Life of Anthony. Contrary to the image painted for Anthony as an unlettered person, the book comments on letters of Anthony, of which seven are extant. The letters show Anthony to be well versed in platonic philosophy and Alexandrian theological traditions. Furthermore his letters emphasize gnosis or knowledge, and echoes the Greek philosophical tradition," Know thyself".
   The book is written by several authors from different disciplines art history, history, archaeology, anthropology, and art conservation. The contributors to the book are mostly Americans and Copts from Egypt. The conservation team was led by Adriano Luzi and Luigi De Cesaris from Italy. Luzi and De Cesaris participated prior to this effort in the conservation of the paintings in the tomb of Nefertari. The main wall paintings in the monastery were originally the work of a team Coptic artists led by a master artist, Theodore Zographos, the painter, or the writer of life in Greek, circa 1232-1233 AD. The book indicates that the Coptic Church did not enjoy any royal patronage that could have helped funding churches or monasteries. The temporal rulers of Egypt from about 640AD were Muslims, and far from donating funds for churches, they actually taxed monks and forbade them from building churches without permission. The high-quality paintings in the Church of Saint Anthony were painted on dry plaster, in a technique called secco. Neither the pigments nor the plaster were of more than modest cost. About 33-40 Copts are believed to have been the patrons of the 13th century artwork. In addition to paying for the project, one or more of these 13th century Coptic patrons are likely the designers of the painting program. The style of Theodore is thoroughly Coptic, however the 13th century art is different from the first centuries of Christian art in Egypt. It is possible to discern the influence of Islamic, Byzantine and even Romanesque arts on the Coptic art of that era. The conservation work shows 6 layers of paintings, some of which date back the 5th-7th century. The results of the conservation work further indicate that the newly visible early 13th century paintings are so greatly at odds with art historical expectations that they mandate a near total reevaluation of the Coptic art after the Arabs conquest of Egypt.
   This is a book that provides both entertainment and information. It would be a good addition for art, art history, and conservation aficionados.



2. 
   "Bolman makes the arcane accessible and the spiritual meaningful. This is how art history, usually seen as an elitist activity, should be written up ..." Anthony Cutler, Penn State University
   
   
   Monastic Father:
   Saint Anthony is often called 'Father of the Monastics,' being credited with the founding of Christian monasticism, many of his ideals still survive to this day. Most of what we know about St. Anthony comes from a biography by his close friend Athanasius, Archbishop of Alexandria. Anthony was born about AD 251 for a rich Christian family of Coma, in mid upper Egypt. Hearing Christ address to the rich young man, he left everything to start monastic desert dwelling.
   
   St. Anthony's Monastery:
   Hidden deep within the Red Sea Mountains and depending on local springs for their water needs, St. Anthony's Monastery and its neighboring St. Paul, are the oldest inhabited monasteries in eastern Egypt. Monks in both communities still observe ancient monastic schema that have been established by Anthony's disciple Macarius for more than fourteen centuries. During the sixth and seventh centuries many monks from the Skete, in today's Wadi El Natroun desert, migrated to St. Antony's dwellings and established this monastery, to avoid the frequent attacks by Bedouins. St. Anthony monastery was plundered many times, and even destroyed in part during the 11th century. This remotely located cenobitic community flourished during the 12th to 14th centuries, but was plundered again in the mid 15th by Sinaitic Bedouins, after which attacks it acquired its fortress style walls. Like many ancient antiquity Egyptian monasteries, over many years of its existence it was ecumenical, hosting monks of different ethnicity, especially Henophysite orthodox from the fertile crescent.
   
   A fine team work:
   At the request of the Ancient Monastery of St. Anthony, the conservation of the paintings in the church began in 1996. The American Research Center in Egypt could allocate funds through the US AID, for its Antiquities Development Project. Some newly discovered paintings can be dated back to the sixth or seventh century, but the main bulk is traced to the 12/13 century. These high quality revealed mural paintings demonstrate a stylistic and conceptual iconic tradition established by the early Christians of Egypt, but reveal an influence of Byzantine and even Islamic art of the era.
   
   Iconic Theology:
   Since an icon is said to be written, it should be properly read, by looking through it into eternity as iconphiles always claimed. One icon is more impressive than many books on theology, and more edifying than a sermon, it offers a link with the victorious Church. Thus was the original reason in Alexandria, its founder, to utilize icons in teaching the faith to those who knew not reading, young and old. The Miaphysite Copts and Syrians, whose theology dominated the mid Orient before the advent of Islam, were still concerned with the unity of the person of Christ, that even the transfiguration icon failed to demonstrate how Christ's Divine nature could be revealed. Praying with icons became a Byzantine doctrine, that the feast of Orthodoxy is the commemoration of its restoration.
   
   Coptic Mural Paintings:
   Dr. George Bebawi, Nottingham's Patrologist, exhorts that the central office of Coptic Icons was educational. He takes the ancient Coptic murals exemplified by the pre icon era of Deir Bawit murals, to explain that the Coptic Church, first to introduce Icons, meant them as teaching aids, posting them on the ceiling, or as a later tradition, high on the iconstatis.
   As for the saints, Fr. Matthew the poor, abbot of St. Macarius, explains the Coptic conception of icons as, "mystical mediation through saint's icons could be explained by Copts behavior, when praying for virtual benediction, in front of a saint's icon, an exercise of remote fellowship, a confession of a spiritual gap yet to be crossed in their eternal fellowship."
   
   Team beyond a Book:
   The authorship of this book is the result of a team work of an art historians, conservators, an archaeologist, and an anthropologist, that gives an elaborate account on the medieval church and an informed discussion of the meaning beyond these revelations. The authors attempt to place those wonderful paintings within the artistic and historical icon traditions of both Coptic Egypt and evaluate the influence of the mediaeval eastern Mediterranean.
   Fr. Maximus Anthonite, helped the author, Dr. Elizabeth Bolman, professor of medieval art history at Temple University. Some of the contributors are Luigi De Cesaris, Mark Easton, Gawdat Gabra, Patrick Godeau, Michael Jones, Adriano Luzi, William Lyster, Robert Vincent., Jr., and Elizabeth E. Oram. Patristic Scholarship of Fr. Sidney Griffith, Dr. Birger Pearson, and Fr. Tim Vivian added a special flovor to the project's outcome and evaluation.

3 comments about The Early Coptic Papacy: The Egyptian Church and Its Leadership in Late Antiquity (Popes of Egypt) (Popes of Egypt).

1. Mr. Davis's book fills in a much needed study of early Egyptian Christian leadership and theological disputes. What he does an excellent job in is not only informating the reader about the various popes and patriarchs, but he is also able to explain the theological disputes, such as the arguments regarding the nature of Christ, in terms that anyone can understand. I found the book interesting and easy to read, as well as well-researched.
   
   What I would have liked to have more of would have been less of a stress on the issue of colonialism and even nationalism that crept into the book on occasion. I found this discussion speculative and distracting. Although this may sound silly, I would have liked a few more plates in there regarding early Coptic art and architecture. These allow the reader to have a stronger connection to the places and people being discussed.
   
   Thank you for an interesting book and I am looking forward to the next book of the series.



2. The history by an assistant professor of religious studies at Yale follows the Coptic Church from its origins to the coming of Islam about the seventh century mostly through the men heading it. Volumes Two and Three of this series by other authors deal with different stages of this Egyptian Christian Church. This first clearly definable period of this volume laid the grounds for the survival of the Coptic Church down to today even though with the coming of Islam, it was marginalized and its members often discriminated against. In many ways, the study of the Coptic papacy resembles the study of the Catholic papacy and the first years of the Catholic Church. There were similar decisions important in establishing the Coptic Church; the personalities of the early Coptic popes were especially important in creating the internal nature and public image of the Church; and there were theological controversies over basic doctrines and beliefs. "Apostolicity, martyrdom, monastic patronage, and theological resistance" are the four major themes during this formative period for the Coptic Church. "The Early Coptic Papacy" along with the companion volumes substantiates the Coptic Church as a subject in religious studies with its own history worthy of study.



3. I enjoyed reading this book to gain a perspective as to how outside academic circles view the Coptic Orthodox Church, but after finishing it, I must disagree with several of its premises. I believe the author took some liberties in inferences, especially when discussing Saint Mark's founding of the Coptic Church in Egypt and the Coptic papacy under persecution. I would read this book with a critical eye, remembering at all times that the author has his own view of things, which, of course, is perfectly okay, but not definitive when studying this ancient church.

No comments about The Ancient Coptic Churches of Egypt: Volume 1.

No comments about The Ancient Coptic Churches of Egypt: Volume 2.

2 comments about Gospel of Thomas and Christian Wisdom.

1. Now in an updated and expanded second edition, The Gospel of Thomas and Christian Wisdom by Stevan Davies (Professor of Religious Studies, College Misericordia, Pennsylvania) focuses upon the writings known as the Gospel of Thomas which were discovered in Egypt in 1945 as part of the now famous Nag Hammadi Library, a collection of first century Christian documents that are some of the earliest written records we have available arising from the earliest days of the Christian movement. This Bardic Press edition returns to print a classic work of painstaking yet accessible scholarship and features a new forty page introduction discussing recent developments in scholarship, the distinctions of the Gospel of Thomas from the canonical gospels, the role of Mary Magdalene in the Gospel of Thomas, and additional, invaluable insights into one of the most exciting finds of the 20th Century in Biblical Studies. Not to be missed is a fascinating and provocative essay on the possible use of the Gospel of Thomas an oracle text for those early Coptic Christians thought to be responsible for the Nag Hammadi Library collection. Highly recommended reading for both scholarship and the non-specialist general reader with an interest in Christian Theology and History, The Gospel of Thomas and Christian Wisdom is an enduring work of substantial value and interest. Also very highly recommended reading are Professor Davies other works: The Gospel of Thomas Annotated & Explained; Jesus the Healer, New Testament Fundamentals, and Revolt of the Widows. Additionally recommended is Professor Davies' The Gospel of Thomas website which is a world class Internet website dedicated specifically to this subject.



2. Davies's book is quite good representation of scholars's view on gospel of Thomas. He arguments, that the GoTh's groundwork is wisdom tradition. The book thus represents one of various views abot GoTh's underlying traditions. On the other hand, one must take in consideration that The Gospel of Thomas and Christian Wisdom consentrates on just one part of the gospel. Also, one gets a feeling, that the author is overburdened with repudiation of gnostic label for GoTh (as gnosticism should be something negative). This effort seems to be the main starting point for the interpretation.. so the discussion sometimes gets quite one-sided. Nevertheless I must commend the inclusion of the paper "Does GoTh have a meaning" in this second edition of the book. Here author also acknowledges the fact that his view is just one among the many that seem equally legitimate and so puts the whole book The Gospel of Thomas and Christian Wisdom into a more objective perspective.

No comments about Studies in the Sermon on the Great War: Investigations of a Manichaean-Coptic Text from the Fourth Century.

2 comments about Christians versus Muslims in Modern Egypt: The Century-Long Struggle for Coptic Equality.

1. Hasan provides a unique study in this book, one which bases its analysis in solid historical research and first-hand experience with the major players of the contemporary Coptic milieu. She is sympathetic while realistic, clear but nuanced. While acknowledging the challenges facing the Coptic community, she refuses to place it within a "victim mentality," instead characterizing it as an active, deliberate, and evolving body within the realities of modern Egyptian politics and society. Nicely written, exhaustively researched, and fairly presented- all the elements of solid historical writing which is both scholarly and relevant.



2. The unfortunately acrimonious title of Hasan's work should not detract from the genuinely sound and insightful analysis of the national and church politics of Coptic identity in 20th century Egypt. This is a genuinely unique work that should be read by every serious student of the Mid East.

   The essential thesis of this rests on the assertion that in Coptic experience, traditional and church hierarchy proved to be dynamic resources for modernizing the community. Such an assertion is highly counter-intuitive, but Hasan demonstrates with seemingly effortless skill just how well this paradigm fits the Coptic experience. For her, Coptic modernity appears as both a competitor with the modernization project of the Egyptian state and an Egyptian manifestation of the turn-of-the-century politicization of ethnic identities.

   This book almost entirely focuses on the founding generation of the Sunday School Movement, which took the reigns of public church leadership vis-à-vis the state from the rich, westernized elites whose influence the Free Officer coup destroyed, and how the subsequent generation had to and continues to learn how to negotiate its legacies, rivalries and politics. Here, the perspicacity concerning Church and lay politics becomes demonstrably profound-exhibiting a level of familiarity only made possible by years of experience. Her insights in this regard are perhaps the most valuable.

   Moreover, controversial topics are addressed with unflinching transparency. Thus, neither does she neglect to address pressing issues of religious discrimination, disenfranchisement and marginalization facing the Copts in an increasingly Islamicized Egypt, nor intra-ecclesiastical problems such as the sometimes intractable authoritarianism of the church clerisy, nor the often immiserated position of women, etc.