SSCN Voumes 1-10, 1994-2004

St. Shenouda Coptic Newsletter

14 S. Timm, Das christlich-koptische Ägypten in arabischer Zeit, TAVO 41/4, Wiesbaden 1988, p1593-1603. 15 Youhanna Nessim Youssef "Les fêtes d'été et les fêtes d'hivers dans le calendrier copte." Aula Orientalis 11, 1993, pp 173-178. 16 For a study of the different versions of this liturgical book cf R.G. Coquin, "Le synaxaire des Coptes, un nouveau témoin de la récension de la Haute Egypte" AB 96, 1977, p.351-365. For this book cf. G. Colin, "Le Synaxaire Ethiopien: Etat actuel de la question" AB 106, 1988, p. 273-317. 17 R. Basset, Le Synaxaire Arabe Jacobite, PO 3, 1909, p 293-298. J. Forget, Synaxarium Alexandrinum, CSCO 47-48-49, Louvain, p.107-109,. CSCO 67, Louvain 1954, p107-171, O.F. Meinardus, Christian Egypt Ancient and Modern , ² ed. Cairo 1977, p86, 118. G. Colin, Le Synaxaire Ethiopien, Patrologia Orientali s 44 N°199, Turnhout 1988, pp 308-313 (76-81). 18 F.Nau, Les Ménologes des évangéliaires Coptes-Arabes, P.O. X/2, Paris 1913/Turnhout 1993, p192(28), p204(40), p212 (48), p215 (51), p224 (60), 19 E. Tisserant, Le Calandrier d'Aboul-Barakat, P.O. X/3, Paris 1913/ Turnhout 1989, p258 (14), p273 (29). 20 This feast is attested already in the Liturgical Calendar of Oxyrhynchus 535-536 cf A. Papaconstantinoun "La Liturgie stationnale à Oxyrhynchos dans la première moitié du 6e siècle. Réedition et comentaire du POXY XI 1357" Revue des Etudes Byzantines 54, 1996, p135-159 and in particular p140, 142, 145, 150, 154, 158. 21 J.Drescher, "St Menas' Camels, Once More" BSAC 7, 1941, p19-32. 22 Attalah Arsenius al-Moharraqi, pièvm nte nièin

The Chrsitian Coptic Family: Structure, Development and Challenges (by Maged Attia, BA.LLB)

This paper was presented at the Society's Second St. Shenouda Coptic Conference at UCLA on August 13-14, 1999. The Coptic Church community begins with the family. It is patterned on it and extends outward from it. Loyalty to the family is considered paramount and family welfare and prestige are often placed before personal desires and ambitions. The Sacramental Nature of the Family: Great is the sacramental bond that forms the foundation of the Christian Coptic family. The service in the Coptic Orthodox Church is rich in ritual and symbolism, each of which has a special meaning and significance. Some of these include:

hand of the Lord is exalted; The right hand of the Lord does valiantly.” (Psalm 118:16). iii) Special Bible readings are selected signifying the Lord’s commands regarding this sacred union and guidance from St. Paul’s epistles. The groom is commanded to love his wife as Christ loved the church and gave Himself for her, ie. husbands are commanded to sacrifice their lives totally for the sake of their wife and children. The bride is instructed to obey and submit to her husband in all that is right (Ephesians 5: 22-27). iv) The rings are tied in a white cloth and the sign of the cross is made over them, signifying the unbreakable bond of the sacrament. The rings are then exchanged symbolizing that in marriage the weakness of one partner will be compensated for the strength of the other, each being enriched by the other. Unlike the engagement ceremony, the rings are placed on the left hand of the bride and groom by the priest who represents the Lord who unites the partners and commanded “what God has

St. Shenouda Coptic Newsletter i) The bridegroom waits at the entrance of the Church for the bride, as Adam was created first and then Eve.

ii) The bride is always standing, walking or seated at the right hand of the groom, which symbolizes the side of power, might and strength: “The right

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