SSCN Voumes 1-10, 1994-2004

St. Shenouda Coptic Newsletter

The Coptic Diaconate Ranks A study Based on Medieval Writings by Coptic Authors (by Hany N. Takla)

in Arabic by learned men in the Coptic Church in Egypt. They represent works done to document and correct ecclesiastical practices that were either falling into disuse or simply being malpracticed. Sources: The scope of this study, as mentioned above, will be limited to three works by Medieval Coptic writers as follows: Kitab Misbah al-Zulmah, fi Idah al-Khidmah [Misbah], by al-Shaykh al-Mu’taman Shams al- Riyasah ibn al-Shaykh al-As‘ad Abu al-Barakat ibn Kabar [Ibn Kabar], written in early 14th century AD. Kitab Al-Jawharah al-Nafisah fi ‘Ulum al-Kanisah [al-Jawhara], by Yuhanna Ibn Abi Zakariyya Ibn Siba‘ [Ibn Siba‘], written probably late in the 13th century AD. Kitab al-Tartib al-Taqsi [al-Tartib], by Patriarch Gabriel V (1409-1427), written probably to standardize the most common services performed by the Coptic Clergy from the priests to the bishops. Manuscripts And Editions: Manuscripts of all the three works are published in Arabic. Al- Jawhara and al-Tartib have appeared in a critical editions, while the second half of al-Misbah (the focus of our study) appeared in print as a manuscript-transcription by Fr. Samuel el-Suriani (now Bishop Samuel of Shibin al-Qanatir). However, none of these editions were published in an English translation. Authors: a. Ibn Kabar: By far the most known of our three writers. He is considered one of the most learned Copts of his time. His career began in government service during the Mamluk period in Egypt. He rose up to the rank of chief scribe of Prince al- Mansuri (died. A.D. 1323). He retired from

Introduction: The diaconate in the Coptic Church represents the lower or beginning ranks of the Coptic Ecclesiastical Hierarchy. They were chosen to carry on the majority of ecclesiastical duties performed in the church except for ordination and sacraments. Their duties were set in accordance with their ranks. As the Copts spread in the so-called lands of the Diaspora, they brought their ecclesiastical traditions with them. The diaconate was one of these traditions that migrated with them. However, the lack of duties distinction of the different ranks, which started in Egypt prior to their departure, regressed to an utter confusion of ranks. It started innocently enough by desire to preserve the dignity of these ranks. This was accomplished by instituting a new beginner rank, not clearly attested in the tradition, to allow the younger generation to grow into this wonderful and necessary service. This followed by empowerment of this new intern rank with the privileges and duties of all the other ranks of the diaconate combined without proper training. The result was lack of discipline, lack of respect, and their eventual departure from the service in their teens. This was hardly the intention, but good intentions is not wisdom. So how do we solve such a problem that carries the potential of destroying in the land of the free what many centuries could not accomplish in the land of oppressed! The ecclesiastical authorities are the only one that can implement such a solution, when found. The aim of this lay, non-ecclesiastically commissioned study is to research and document the more ancient practices that was in effect before Tower-of-Babel situation has beset the church. For this purpose, three authoritative works from the 13-15 centuries were selected. These works were written primarily

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