SSCN Voumes 1-10, 1994-2004

St. Shenouda Coptic Newsletter

architectural ones. This electronic slide presentation featured examples exclusively from the works of Prof. Isaac Fanous, found in St. Mary Coptic Orthodox Church in Los Angeles, where Fr. Antonious serves. Coptic History: The first presentation in this category, which was done in the Friday morning session, was by Miss Katherine Saad, titled, Daughters of Eve: Roles of Coptic Women in the Church and Society over the Past Century . In it she iterated that the Bible and the Church fathers regarded women and men as spiritually equal, though distinct in their functions. Many examples from biblical personalities as well as quotations from the fathers were given in support. In the 20 th century Coptic women did break the traditional role socially but not ecclesiastically, a point that generated lively debate at its conclusion. Several examples of Coptic women were given, foremost among them was Iris Habib al-Masri. Education of women was a leading factor in the movement. The advancement in this area began with women contributions in the 1919 revolution and continued through the Nasser era. Regression happened in the Sadat and the Mubark administrations due to the rise of Islamic Fundamentalism. It is noteworthy to mention that the many examples given were primarily of women of gentry background. The second presentation was made in the last Friday afternoon session by Dr. Saad Michael Saad, titled, Development of Coptic Political Theology in the Twentieth Century. In it he introduced the audience to the dilemma that have faced the Copts regarding Religion and Politics. Can you mix them? Should you mix them? In the past century there was precedence during the 1919 revolution, where Coptic clergy and laymen participated. However the Copts in general tended to shy away from participation in politics, except on rare occasions when the issue involved the entire country like the Arab-Israeli war and the Palestinian question. But voting as a block to elect moderates to the Parliament was something of little or no importance to them. The argument,

or rather plea, was made here that support of such moderates would be beneficial not only in their social life but also would avert preventable trouble that can befall the church. Third presentation in this category was by Deacon Severus (Maged) on the late Friday afternoon session, titled: The Use of the Greek Language in Post-Arabic Invasion Egypt. In it he shared with the audience some of his dissertation work at UCLA about the History of the Coptic between the 6 th to the 9 th centuries. The paper dealt specifically with the use of the Greek Language in Post-Chalcedonian and Post-Arabic Conquest Egypt. The use in Administration, among the Melekite community, and the larger Coptic Orthodox community, with emphasis on the later. He provided evidence from historical, literary, and liturgical sources about the Greek surviving in the Church into the 10 th century. His findings contradicted the conventional wisdom that Greek fell into disuse after Chalcedon as being the language of the oppressor and as a foreign language. His arguments can be understood in terms of decline in the number of users over the centuries and not simply out of disdain for it. The last presentation in this category was by Miss Nardine Saad, in the Saturday morning session. The paper was titled, Restoring Unity: The Division and Reunification of the Eastern and Oriental Orthodox Churches. The material presented was as result of a class in Eastern Orthodoxy that the presenter attended at UCLA in the past year. She presented the audience with a brief overview of the Christological debates and the political situation in the Byzantine Empire and Alexandria that led to the division in the Council of Chalcedon in AD 451. She also surveyed the efforts and accomplishments made in the dialogue between the two currently separated Orthodox families beginning with 1964 in Addis Abba, Ethiopia, and concluding with the preliminary unification agreement in the 1993 gathering. To date, only the Coptic Church has signed this agreement. Other Orthodox Churches

St. Shenouda Coptic Newsletter

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