Tag: Pope Shenouda

Categories
Arab West Report Middle East Published Articles

The Happiest Christmas of My Life

You will grieve, but your grief will turn to joy.

How is Christmas held in mourning? For the Coptic community of Egypt, Christmas is traditionally a time of celebration. Midnight on Christmas Eve ends a forty-three day period of fasting, concluded during mass in which the Eucharist is served. Afterwards, families congregate and break the fast joyfully, eating the meat, fish, milk, and eggs from which they had previously abstained. Early the next morning parents return to church with their children, who play games and receive gifts, all wearing their new holiday outfits. And since 2003, Christmas has been a national holiday, with all Egyptians receiving a day off from work. Along with Easter, it is a centerpiece of the religious year.

Yet all this merriment was threatened one week earlier when a bomb ripped through worshippers at a Coptic Orthodox Church in Alexandria at the conclusion of the New Year’s Eve mass. Twenty-three people were killed, dozens more injured, and threats were issued for continuation at Christmas. At first Pope Shenouda, pope of the Coptic Orthodox Church, considered cancelling Christmas celebrations altogether. In the end, the church decided to push forward, although the churches of Alexandria decided only to conduct the Christmas Eve mass, and cancel the next day celebrations. How can Christmas be held in mourning?

If one returns to the Biblical story, there was little joy in the coming of the first Christmas. Forced into a difficult period of travel, Mary gave birth to her child in the dingiest of circumstances. Later, that child would grow, and warn his friends of his coming death, promising them their grief would turn to joy. Approaching Christmas, few Copts could anticipate a similar transformation. Even if they attended mass in defiance of terrorist threats, it would be in the shadow of death and the fear of repetition. Grief, not joy, would mark Christmas 2011.

A woman giving birth to a child has pain because her time has come.

St. Mark’s Coptic Orthodox Church in Maadi, Cairo has become our church home in Egypt. It has not been easy adjusting to Orthodox traditions, and though an open, friendly spirit exists among the congregants, they are not used to making foreigners welcome in their midst. Over time, though, our girls have attended the church preschool, and we have made friends. Of course we would attend Christmas Eve mass.

The newspapers had warned that extensive security procedures would be in place, so as we walked to church, passports in pockets, we did not know if we would be allowed entry. There had been a groundswell of support from Muslims in Egypt, condemning the bombing and seeking to stand in solidarity with their brother Christians. Many had expressed a desire to attend Christmas Eve mass, either in defense of the church, or else to die together. Yet rumors abounded that either security or the church would not allow Muslims entrance. Pope Shenouda strongly refuted their rejection, but who could know? If Muslims were to be barred, what about foreigners? While we are known to church leadership, and the regular guards outside the church see us every week, what about their amplified staff? Would they risk the death of foreigners on top of all the other bad press associated with this terrorist crisis?

Approaching the church, we marveled at its military headquarters-like appearance. St. Mark’s Church occupies a place on al-Nahda Circle, between two side roads which receive regular, but minimal, traffic. Since the Alexandria attack took place outside the church, originally believed to be from a car bomb, traffic barriers were placed along a full half of the circle. No cars were allowed to park anywhere, and the two side roads were cordoned off entirely. The barriers were erected to also serve as a channel for approaching pedestrians. As we stepped forward, we were asked for identification.

The checkpoint experience was strangely odd. Security personnel were all around, but we were inspected by plain clothes individuals with badges hanging from their necks. As it turns out, the church had organized its own security team, which helped identify regular congregants from questionable interlopers. We did not recognize the woman who took our passports, but in retrospect there seemed a note of awareness in her eye. Whatever the reality, we were allowed to pass.

But when her baby is born she forgets the anguish because of her joy that a child is born into the world.

We arrived at the church about 8:00pm, hopeful that by arriving early we would secure a good seat in the balcony. Instead, there was hardly a place to be found. Though we found a place in the last row of the side balcony, by the end of the evening every place was taken, as well as every step in every ascending aisle. Two lower rooms were also packed, watching the mass projected live on screen. Terrorist threats, security concerns – at St. Mark’s, at least, Copts were observing, if not celebrating, Christmas.

I have heard reports that in many churches the congregants wore black, to symbolize their mourning. Here, the term ‘celebrating’ may not be inappropriate. Many people were dressed to the nines; new outfits were visible in abundance. St. Mark’s in Maadi has a reputation as one of the more well-to-do churches in Cairo; economic stability allows festive possibilities. All the same, people seemed determined to defy terrorism not only through presence, but also through insistence on celebration. Surely their hearts were heavy, but life, including holiday, must continue unabated.

As we scanned the audience we noticed what appeared to be two Muslim women, distinguishable by hijab, seated in the upper opposite corner from us. We wondered if there were others, as religious identity is not determined by physical characteristics. Everyone else seemed to blend together. As will be seen, this was quite appropriate.

The mass continued as it always does, and always has, for hundreds of years. There seemed to me to be more Coptic language chanting than normal, which could result from a desire during times of crisis to reassert original community identity. As a language, Coptic fully gave way to Arabic in about the 14th Century, and the tongue withered away until its liturgical revival in the 20th Century. Or, the Coptic chants may have meant nothing special in particular – I should reemphasize our newness to the tradition. All the same, along with the Muslims in the corner, it felt like a slight divergence from the norm.

As the time for the sermon approached, it was introduced, as normal, by a reading from the Psalms and the Gospels. Then, an unusual but timely procession advanced. Twenty-three individuals, each carrying a lone candle, advanced toward the pulpit and sat down in a vacated pew. One, we noticed, was wearing a hijab.

When they sat Fr. Boutrus began his sermon. This Christmas was wrapped in sorrow, he spoke, but we must always look in hope for good to arise from evil. Indeed, he continued, Jesus promised his followers that there would be grief, but that grief would be turned to joy. Just as a mother suffers labor pains, so Egypt is groaning under the weight of this tragedy. The newborn baby, however, displaces the pain. What will displace the pain of Egypt? Where is the new baby to be born? It is here, in this church, in churches throughout Egypt. It is Muslims greeting us in peace and consolation. It is a national unity that will emerge from the challenge of sectarian tension. I have received so many phone calls and messages, he said, from Muslim friends who have wanted to be a part of our celebration tonight. It is their presence here that fills me with joy. In fact, I must say, today is the happiest Christmas I have had in my life.

Fr. Boutrus acknowledged that there were differences, but he spoke of Jesus on the cross demolishing the dividing wall of hostility, making the two one. We each have our faith, and we must respect each other. Yet we may all follow Jesus in good works, among which is the ministry of reconciliation. Fr. Boutrus thanked the Muslims who had joined us, and reiterated his feelings again: It is right that Egypt is in a period of mourning, but today, in what develops, this is the happiest Christmas of my life.

Ask, and you will receive, and your joy will be complete.

As Fr. Boutrus ended his sermon, the procession of twenty-three, representing those who perished in the bombing, exited down the center aisle from which they came. As they did, tens of others from around the sanctuary also rose and exited. Caught off guard, we realized, these were Muslims seated everywhere in our midst.

It is traditional in the Coptic Orthodox mass that non-Christians are welcome. Visible in the ancient monasteries, but not so much the modern churches, the sanctuary was divided into sections. Up front is the place for the priests to administer sacraments, and behind them are the deacons who facilitate. Next come the believers, who are in fellowship with the church, living Christian testimony. Behind them are other Christians, but mixed also with the curious of other or no faith. These Christians are the ones who do not partake of the Eucharist, due to issues of unconfessed sin and evidence of broken fellowship. Known as the ‘Preached-to Ones’, they with non-believers listened to the Bible readings and the sermon. Immediately afterwards in the liturgy proceeds the preparation for the Eucharist and the transubstantiation of the host. Only baptized Orthodox believers may partake. Traditionally, everyone else leaves.

The tradition is not hard and fast in the modern world. We are not baptized Orthodox, and as such we do not advance for Communion, but neither are we expected to leave. In fact, not all Muslims left either; a few hijab-ed women were seen remaining in the pews. Yet it is customary for figures of state to attend Pope Shenouda-led masses during holidays, and at the appropriate moment, he acknowledges them, and they leave. For years this was a perfunctory, if admirable, feature of church-state relations; today, at St. Mark’s, it seemed poignant and appreciated. Officials from the governorate and district, friends of the priests, friends of the people – all were welcomed, and present in abundance.

In this world you will have trouble, but take heart, I have overcome the world.

After the Muslims’ exit, the liturgy proceeded as normal, but towards its conclusion we were reminded of reality. Before serving the Eucharist the priests asked each congregant not to leave their shoes behind in their seat as is customary. (Coptic Orthodox remove their shoes at Communion.) Instead, they distributed plastic bags in which they could carry their shoes while taking Communion. Following the bread and wine, they were to exit the church, don their shoes, and leave quietly one by one.

It is common following a midnight mass for the Copts to congregate outside the church as they wait for their friends to finish Communion. Having fasted, having waited through a lengthy liturgy, they finally meet up together and begin Christmas celebrations. It was this fact that led to so much destruction in Alexandria. Many people had exited church early, and were just hanging around outside when the bomb detonated. Anxious to avoid the same fate, the priests and security agreed to have each person leave immediately after their Eucharistic share.

Not all did, but many obliged. As we left we filtered through a subdued, porous crowd amidst reminders from the priests to leave. We passed through the gate, navigated the erected corridor, thanked a few security guards as we left, and headed home. It was a somber evening, despite the signs of hope and promise. The questions could not be dismissed: Will this same encampment be present next week? Will the terrorists simply delay until the next mass when both people and security let their guard down? Can the guard ever be let down? What about tomorrow morning, when celebrations should take place?

We woke early to bring our girls to the festivities. Indeed, they were festive. A puppet show was arranged for the youngest children. All age groups had activities going on. The high school students prepared to visit a local home for orphans. As before, people were dressed well, decked out in new outfits. It was enough to make me forget the circumstances; upon seeing some friends, I asked an impertinent question.

One’s guard is lowered quickly. The same security layout was present as the day before. Once again we presented our passports for a security check. At the gate Fr. Boutrus greeted each coming congregant, standing with a contingent of policemen. One policeman, though, produced a pink flower he offered to our four year old daughter. Throughout the day I saw several sporting theirs somewhere on their person. Greetings were exchanged; children played and laughed. Christmas was here, held amidst mourning.

I stumbled. “Are you having a joyous holiday?” My friends lost their smiles produced upon our meeting and replied, “Half and half.”

—–

Perhaps Jesus has overcome the world. Perhaps if these Copts ask, their joy will be complete. Did Fr. Boutrus speak from a sincere heart, or was he trying to will his words into reality? Has a newborn baby entered into the world?

One year ago six Christians and a Muslim security guard were killed in Nag Hamadi when alleged Muslim assailants opened fire upon Christian worshippers exiting Christmas Eve mass. Following the incident many similar expressions of condolences were offered by Muslims, and national unity was asserted in the face of tragedy. One knowledgeable Muslim journalist friend stated that he felt something was changing in society. The outcries were louder, more sincere; he expected the sectarian situation to improve. Yet the year that followed was filled with incident after incident of tension and conflict. This can be traced to a number of factors, far broader than religious difference. If at that time, though, the baby was stillborn, what gives hope this one will survive?

Certainly this occasion is different. The scale is far more serious and the stakes far higher. The past year was filled with recriminations, each to the other. Perhaps, on their part, the Copts never asked. They rallied, they worked, they sought legislation – did they seek God?

In his sermon Fr. Boutrus praised the Muslims, quoting Scripture: “He who loves, knows God.” He continued, expressing his wish, “May they be brought to complete unity to let the world know that you sent me and have loved them even as you have loved me.”

The message is Christian, but its borders are porous. Have Copts sought unity? Have they loved? The tragedy in Alexandria has brought substantial love to them; what will they do with it?

Certainly some of this love is perfunctory. Some of it is surface level condolence. But much of it is sincere. It is a love that brought Muslims to enter a church so as to express their solidarity, in the middle of heightened tensions and personal risk.

A Christian skepticism is warranted. They came, but they left early; the bomb would have gone off near the end. If they don’t condemn the massacre they will be perceived as supporters of it. It is the reputation of Islam they are concerned to defend primarily, not us. If they entered a church under normal circumstances, they would run afoul of security, and we would be accused of evangelizing.

Perhaps. But what Copts do next is of the utmost importance. If rebuffed, those Muslims who have sought reconciliation will have little reason to try again. The cycle of mistrust and mutual accusation will begin anew. Can they, with Jesus, overcome the world? Can they overcome themselves?

It is no easy task, but the life of a newborn baby is at stake. The mother, however, remains in critical condition.

Bible verses taken from John 16-17.

Categories
Arab West Report Middle East Published Articles

Christian Responses to Alexandria: Irony, Violence, and Love

Irony can emerge from the midst of tragedy. While the world awaits the emergence of good – from somewhere, somehow – irony is often first to make its appearance on the scene.

On Monday, January 3, two days after the horrific bombing at the Church of Two Saints, St. Mark and Pope Peter in Alexandria, the government sent a construction crew to repair damage caused to the church by the blast. Christian demonstrators, however, prevented them from entering the premises, stating that damage and blood must remain until the perpetrators are brought to justice. While their response is understandable in light of the circumstances, other observers may notice another angle: Christians often criticize the government for complicating or preventing church construction, repair, or renovation. In this instance, it is the Christians who prevent the government from restoring the church to its original state.

Since the bombing there have been angry Christian demonstrations throughout Egypt, many of them violent. A representative video, with English subtitles, can be found on the al-Masry al-Youm website. The following is a sampling of recent events. All statements are as reported in various Egyptian newspapers; sources can be tracked by following the links.

Immediately after the bombing area Christians swarmed to the scene and clashed with security forces. It is also reported that they stoned a nearby mosque.

On Monday the demonstrations began in earnest. During the funeral of the deceased, Christians chanted anti-government slogans. Demonstrations broke out at the papal cathedral in Cairo, in which 43 policemen were injured. Three of the most prominent Islamic leaders in the country had come to pay their condolences to the cathedral to Pope Shenouda, but their cars were assaulted while there. 90 people were injured during demonstrations in Shubra, a section of Cairo with a large Christian population. Thousands of Christians joined with activists in a protest in downtown Cairo, during which time 47 were arrested and 20 cars smashed in. One headline read: “Angry Coptic demonstrations sweep Cairo and governorates.” A popular protest chant was: “With our souls and our blood, we will defend the cross.”

On Tuesday the violence continued. In Giza protestors blocked the ring road around the city. In one location in Cairo demonstrations led to the injury of 20 Christians and 37 policemen. Throughout the country 125 policemen were injured.

Immediate context can be traced not only to anger stemming from the bombing, but to Christian anger that has been swelling for some time. The action in Giza to block the ring road is the very same strategy employed a month earlier in late November, to protest what was understood as government interference in a church building project. This, and other more violent Christian protest, eventually led to government security forces using live ammunition which resulted in the death of two protestors and the hospitalization of dozens.

Other events could be summoned in which Christians have been largely passive recipients of violence, at times accusing security forces of lending a hand. Other times still they have been left wondering why justice was never served to perpetrators. In many of these cases the violence was due, at least partially, to normal community tensions, during which religious differences caused the spark that exploded the conflict. All the same, many Christians view security as their problem, rather than their protection.

There is substantial irony in the Christian community, self-understood to be beleaguered by security violence, now violently confronting the security apparatus. Elsewhere, there are emerging signs of good. The sources above also describe significant outpourings of interreligious protest against the bombing. Thousands of Muslims and Christians demonstrated together, in both Cairo and Alexandria. They carried signs uniting the cross and the crescent, lifting high their Bibles and Qur’ans.

Certain Muslim groups have even responded creatively. Eight thousand Muslims have signed up for an initiative to ‘go to the churches and die with them’, proposing to create human shields around church locations. In the aforementioned neighborhood of Shubra, Muslims went to the churches and distributed sweets and flowers to entering churchgoers.

It must be understood that the majority of violent Christian protestors come from poorer and underdeveloped sections of urban Egypt. These tend to be young, and their poverty and lack of education, shared by all Egyptians in their areas, contributes to their easy radicalization. In one particularly disconcerting scene, depicted on the video at about the 3:50 mark, Muslim counter-protestors chanted at Christians, “With our blood and our souls, we defend you Prophet Muhammad.” Though not captured on the video, clashes erupted between Muslims and Christians in circumstances like these. Religion plays a role, but social, political, and economic factors lay the groundwork.

Christian leadership has done its best to counsel patience and calm. Bishop Bisanti of Helwan, a large area on the southern outskirts of Cairo, states that this agitation of Coptic youth is due to shock, and is a temporary phenomenon. Pope Shenouda urges the Christians to have self-control, and priests in general have been urging their congregants to resist anything which leads to further sectarian tensions. This is necessary advice, absolutely required given the circumstances.

It would be difficult to expect more, but the thousands of Christians who have joined Muslims in denouncing the action are beginning to act upon the advice of Bishop Musa, bishop of youth. Imagining the bomber to be an Egyptian, he declared him to be a traitor to the nation, not just a criminal against Christians. Furthermore, he urged the people: Love is the answer.

It is an act of love to join with fellow citizens to set aside religious differences, even religious tensions, and project one voice to renounce violence and assert national unity. But it is also true that this author has not yet seen reports of Christian creative love, such as that evidenced by the Muslims mentioned above. There is little fault, for who can think of blessings when the natural human instinct is to curse?

Yet it is hoped that Christians might be able to find expressions of creative love to offer to those beyond their natural Muslim allies who rallied together with them. Here is one idea:

Currently, collective Christian anger and frustration is aimed at security. Rightly or wrongly, many Christians view the security apparatus as negligent, if not complicit, in their sufferings over the last few decades. Following this attack, one week before Coptic Christmas, the government is sure to place the maximum security presence around each and every church, to prevent a subsequent attack.

Though intensified, this is not a new procedure. Each week as my family goes to church, we pass by two or three security guards at the entrance. These have been assigned their post in precaution; there have been attacks, though far less severe in scale, on churches before. Most all worshippers enter church without giving the slightest pause to their presence. Most often these guards sit idly and stare out into space. They have become part of the established church architecture.

This coming Thursday evening, January 6, Coptic Christmas Eve, everyone will be on full alert, and no Christian will enter church unmindful of the security presence. What will their visceral emotions be?

One year ago to the day, six Christians were shot dead exiting Christmas Eve mass in an attack on a church in Nag Hamadi in Upper Egypt. In this attack a Muslim security guard was also killed. One week ago to the day, a bomb exploded and killed 22 worshippers at a church in Alexandria.

For Christians, will your church be next? For security, will your church be next?

Christians have legitimate space to be frustrated with security as a system, but on January 6, they and the individual security guards at their churches will all be in the same boat. These guards are not volunteers; they are on assignment. All the same, their life is on the line.

Imagine the goodwill that might develop if each Christian worshipper shook the hand of a security guard on his way into the service. Imagine if he stopped, looked the guard in the eye, and thanked him for his service. What if they took a moment, realized the gravity of the situation, and cried together? What if this occurred in every church throughout Egypt?

I am not under the presumption that many Egyptian Christians will read this text. But if you do, and you believe this idea has merit, please sow this seed among your fellow believers. In times like these, hope must be found in creative expressions of love. Egyptian Muslims have taken the lead in certain places; it is fully understandable that Egyptian Christians are lagging behind. More than anything else, they need now to be the recipients of love.

Their faith, though, calls them to more. They believe they have been loved undeservedly by God. Having received, they must now give. In many of their eyes, security is among the least deserving of all Egyptians. May they embrace them unconditionally. May they find greater and deeper expressions that ring far more powerfully than this simple idea. May they transform evil into good.

Otherwise, it is only irony and sadness which will continue to emerge from this tragedy.

 

Categories
Personal

Weekly Meeting with the Pope

His Holiness Pope Shenouda III, Pope of the Co...

Pope Shenouda (87), head of the Coptic Orthodox Church, is a busy man. For 39 years he has presided over the spiritual – and often political – affairs of Egypt’s Christians, having become pope in 1971. Underneath him are over 100 bishops who administrate local and international dioceses as well as specific programs and activities of the church. He spends [in theory] three days a week in Alexandria, the seat of the historic papal see, three days in Cairo, the center of church governance, and one day in the Monastery of St. Bishoy in the desert of Wadi Natroun, for isolation and prayer, though in practice it is sometimes more. Yet each week he takes one evening – Wednesday at 6pm – to be with the people, answer their questions, and deliver a short homily. This past Wednesday we at Arab West Report had the privilege of attendance.

St. Mark’s Cathedral is located in downtown Cairo and is the central church building for the Orthodox of Egypt. It can accommodate several thousand worshipers and was filled to near capacity during our visit. We arrived about one hour early and slipped into the throng which was bottle-necking at the metal detector. Two weeks earlier al-Qaeda in Iraq issued threats against the Coptic Christians of Egypt, and security has been vigilant since then. Entrance was granted only upon presentation of the national identity card with the marking of ‘Christian’ for the religion field, or else the tattoo of a cross on one’s hand. Once inside, however, the masses organized themselves into an orderly line, stretching from the door of the church, out into the courtyard, around the bend and across the top of the stairs, and then down into the parking lot.

Having neither the identity card nor the tattooed cross, our substituted foreign passports afforded us special privilege. We were advanced to the front of the line, were ushered through a second metal detector, and brought to the very first pew, replete with listening devices for translation.

The evening began with the chanting of a choir. Each week a church is selected to supply this ancient Coptic art during the meeting; representation today was from Akhmim, nearly 300 miles to the south of Cairo. About thirty young men and women dressed in purple presented praise to God and prayers for Pope Shenouda. After about an hour of intermittent performance, they moved in procession past the pope, who greeted them individually.

The evening’s events are televised regularly on two Coptic channels – CTV, affiliated with the church and founded by Christian businessman Tharwat Basily, and Aghabi (the Coptic word for ‘love’), owned by Bishop Botros. You can watch online, if desired, at www.ctvchannel.tv. The station honors the pope with the title ‘the teacher of generations’. Certainly in this generation the title is appropriate, as Pope Shenouda, though 87 years old, enjoys rock star status among many Coptic Christians. Egged on by the mounted extension cameras operated by the networks as they scanned the audience, those in attendance would stand, cheer, and wave pictures of the pope above their heads. The scene resembled a professional sporting event more than a religious gathering.

As the pope prepared to speak, however, all were quiet. During the choir performance the pope was handed small slips of paper from the audience, and he read them over as they sang. Over the next hour and a half he read personal questions and gave answers as his wisdom dictated. The pope is known for his sharp wit and sense of humor; though most of the time we failed in translation to appreciate the joke, the audience chuckled regularly.

Pope Shenouda selected a wide range of questions, perhaps forty in all. Some were theological. Question: What will happen to the bodies of those saints who were translated directly into heaven? Answer: They will appear in the last days, be killed, and then rise again in the resurrection.

Question: My priest said that if a man repents of his sin there will be no punishment for it, is he correct? Answer: If a priest says there is no punishment, he himself should be punished. There is forgiveness for sin, but there are also consequences.

Some were political / ecclesiastical.

Question: I read in the paper that the trial of so-and-so had taken place and he was found guilty, is this correct?

Answer: You shouldn’t believe everything you read in the papers (this line generated the greatest applause throughout the night).

Question: My priest says that there are two tithes that must be paid, is this correct?

Answer: No, there is only one tithe, but additional offerings are welcome and blessed by God, but voluntary. Furthermore, priests and bishops also have to pay the tithe, as they are not exempt and should serve as your models (this line generated the second greatest applause throughout the night).

Some were personal.

Question: My brother asked me to quit my job and work with him, but once I did so he failed to pay me my share of the money; what should be done?

Answer: Your brother should pay you the money.

Question: It is very difficult for my mother in Upper Egypt to take care of housework, especially now that her washing machine has broken; what can be done?

Answer: We can buy her a new washing machine, but she should take better care of it than she did the old one.

Eventually, the pope set the papers aside. There was a short break, but then he began his closing meditation. Entitled ‘Its end will come’, he spoke of how our problems in this world may be troubling, but that as our faith tells us God will eventually put everything right, we can endure with patience. He laced his message with several stories taken from the Bible and church history, including Job, David, and Athanasius facing multiple exiles during the Arian controversy.

The end was abrupt. The pope delivered his closing sentence, stood, and was ushered away – slowly, of course, as is appropriate for an 87 year old man. The bishops filtered out in turn, and many in the audience also stood to leave. An official of some nature rose and gave the closing benediction, but few were paying attention. Pope Shenouda had left the building.

Now, the audience faced the same challenge. Several thousand people cannot leave an area quickly. They all filed out into the parking lot, moving like sand in an hourglass trying to pass through the main gate back out into the Cairo streets. A small group of ten to twenty stood on the steps of the building adjacent to the church and chanted for Pope Shenouda, as if they wanted an encore (they received none). Eventually, we found our way out the gate as well, and proceeded home, thankful for the experience, but somewhat out of sorts with what took place.

There is always much to learn, and as foreigners, we must remember it takes us longer than normal to do so here. I was raised in a low church tradition, without religious hierarchy. I know the celebrity certain pastors in the United States have attained, but this surpassed them all. I cannot recall that even the Catholic pope has been so openly adored. Pope John Paul II had the admiration of many, but this level of affection was more akin to that given to Michael Jordan in the NBA.

Furthermore, I cannot say that I was won over by his ‘performance’. The pope’s answers did not seem especially profound, and the homily was simply a listing of stories rather than a deep theological treatise or affecting discourse. Most likely I am yet insufficient in appreciating Coptic spirituality; perhaps it was simply an off night. After all, on occasion even Michael Jordan shot 6 for 19 from the field, but was still applauded wildly. Pope Shenouda has authored over 100 books; his theological and spiritual stature should not be questioned.

Even so, an explanation for the wild approbation may be found in similarity to the aforementioned saint in Pope Shenouda’s message. Athanasius was the 20th pope of the Coptic Orthodox Church (Shenouda is the 117th), but was much more than that. At a time in which Egypt was feeling imperial pressures from Constantinople, the largely Christian population of Egypt found in him a rallying point and embodiment of national sentiment. Arianism as a heresy doubted the divine nature of Christ, but political maneuverings in the post-Constantine Roman Empire raised the question of who was responsible for local ecclesiastical affairs. Athanasius was the people’s choice – defending orthodoxy made him a saint; defending his flock made him a hero.

Many Coptic Orthodox Christians today applaud Pope Shenouda in a similar manner, even though they are now a minority, and  his cause is not the nation. Rather, the pope speaks of himself as ‘the father of his children’, and he is looked to as the defender of Christian interests. Religious identity is on the rise among many Egyptians in both Christianity and Islam, which can almost be explained as a near-nationalism. Very few Egyptians, in fact, speak of a sense of pride in their country. It has been replaced, rightly or wrongly, with religious sentiment.

Pope Shenouda therefore, is at the crest of this sentiment. As many Christians believe their community to be beleaguered by Muslims and government alike, they look to the pope as the one figure who can represent them. Copts have little widely regarded secular leadership; only the pope can fill this role.

During his weekly meeting Pope Shenouda did not appear to pay much attention to his applause. On occasion he waved his hand to quiet them down. Another time he announced that people should descend from the scaffolding (as Zacchaeus with Jesus) so as to avoid injury. Most of the time, he had a wry smile on his face, but never seemed to revel in the moment. At the same time, he did little to stop it, and I had the impression that this happens every week.

Similarly, I am still too inexperienced to know Pope Shenouda’s attitude toward his leadership of the Christian community. Does he know the reality and shoulder the burden? Has he sought this position and defended his territory? As noted, he lays claim to being the spiritual father for his children, but does this go beyond their Christian faith into their public lives?

Good analysis can try to untangle these questions; much analysis has attempted it already. For now I am content in the ambiguity of the question, but being content does not mean being at ease. With Pope Shenouda as with the weekly meeting, there is much to appreciate, but there is a lingering unsettledness. Surely this is natural, as no Christian life is perfect. Yet for the Copts of Egypt, finding that note of serene balance is essential in navigating the challenges before them. May God guide them, and with them all of Egypt.

Categories
Arab West Report Middle East Published Articles

Shenouda Support Rally: Details and Reflection

Downtown, at the Coptic Orthodox Cathedral, surrounded by protest. Perhaps I am easily overcome, but my sincerest expression of belonging was represented in tears, three, four in number, but lingering on my cheek.

I was caught unawares by my surroundings, but I was not unprepared. Yesterday I was at this very same location participating in a press conference organized by Pope Shenouda in official church protest against the recent decision of the Supreme Administrative Court to compel the church to grant and sanctify second marriages following divorce. Finding the ruling contrary to the teachings of the Bible, Pope Shenouda stated in no uncertain terms that the church would not honor this ruling. He criticized the judiciary for interfering in religious matters which legal and Islamic precedent dictate should be left to the church. He stopped short of calling for the direct involvement of President Mubarak, but made it clear this was an act against the Coptic people and their faith, setting a stage of challenge between the church and state.

Following the press conference I had opportunity to interview many bishops of the church, among them Bishop Kyrillos of Nag Hamadi, who had attended an emergency session of the Holy Synod along with 82 other bishops from Egypt and around the world. At Arab West we have been following the events of Nag Hamadi, in which six Christians and a Muslim policeman were gunned down outside a church following the celebration of Christmas mass. Bishop Kyrillos was at the center of this incident and surrounding controversy, and I sought to arrange an interview with him. Not only would it be valuable to hear his version of the events and the current climate in the area, I also wanted to speak to him of peacemaking – what must be done to bring divergent parties together, and who might these parties be?

I was hardly expecting this opportunity, but having invested much ink and many prayers over the difficulties experienced in Nag Hamadi, an interview with Bishop Kyrillos represented the best opportunity to learn directly about the incident. Moreover, it was a chance to build a relationship with the central regional Christian figure, and possibly, humbly, be able to participate in the restoration of religious relationships in the area. How, I might ask him, have Christians responded since the murders? What can be done to show love and forgiveness in the midst of tragedy? How is the church preparing people to think and act in the spirit of Jesus? What would this even look like? Somewhat fearful that these questions are not being considered in Nag Hamadi, but with little evidence either way, here was a chance to hear from the source.

The series of coincides continues. At the press conference I met a friend who studies with me at a Coptic Bible Institute, who was also present on behalf of his media. Learning from him that he has cultivated relationships with many bishops which he would be willing to share, I phoned him that evening to ask for the bishops phone number. Late in the morning we connected, he remembered me from our brief encounter, and we set an appointment for 4:00pm. The next day he would return to Nag Hamadi, over eight hours away by train.

Not yet finished from cataloging and writing about the press conference I dropped matters in order to prepare for this interview, and shortly thereafter returned to the Coptic Orthodox Cathedral where he resides when in Cairo. Not sure where to find him I inquired of those who seemed official, who sat me and my two colleagues from Arab West in an office and told me he would join us soon.

Alternately, we were told he was upstairs resting. We also heard he had not yet even arrived at the Cathedral. Yet everyone told us he would be present at Pope Shenouda’s weekly lecture given every Wednesday night at 7:00pm. In Egypt one should be used to waiting, so we sat patiently, made occasional inquiries, and hoped for the best. Meanwhile, the bishop’s cell phone had been switched off, so it was impossible to alert him we were there.

In the bishop’s defense, I arranged this interview in Arabic, over the phone, and the bishop himself is elderly and from Upper Egypt, known for a dialect all its own. I may have gotten the time wrong, or he may have been waiting for us in an entirely different location, or even just elsewhere in the Cathedral. It is best never to assume you have understood things correctly as a foreigner.

At 5:00pm someone came to talk with us who seemed as official as those from whom we inquired earlier. Still, he represented himself as one with connections, so after a while he returned and told us the bishop was not around, but that he would attend Pope Shenouda’s lecture and perhaps we could see him there. Disappointed, but also completely unsure this gentleman had any sounder information than those we spoke to previously, it at least gave us the excuse to leave the room and inquire elsewhere for the bishop’s whereabouts. Yet he made an odd statement that seemed out of place – we needed to leave the sitting room we were in for security.

On our way into the Cathedral we noticed dozens of signs that were not there the day before. Each one expressed support for Pope Shenouda from different personalities or dioceses, or else expressed protest at the decision of the court and commitment to live by Biblical teaching. It seemed strange, for why were these not posted earlier for the press conference? They certainly were produced, assembled, and displayed very quickly thereafter.

As we exited the sitting room we received our answer. The signs formed a corridor defining a space for an emerging demonstration. Naguib Gabraeel, a well known Coptic lawyer and human rights activist, was delivering an impassioned statement to the television cameras, and leading vociferous chants in support of Pope Shenouda and the church’s stance against the judicial ruling. Yet at the same time, only twenty or so demonstrators were gathered behind him echoing his chants of protest. Twenty people still made quite a scene and a lot of noise, but I cynically wondered how this would be displayed in the newspapers the next day. Would the press play it up to be larger than it was?

Of course, to be remembered is that we were only here by coincidence. Still, it was an opportunity to experience in person the passion held by many in the Coptic cause. Yet, with pause – does twenty people represent ‘many’? I stayed on the outskirts but within the throng. To be fair, the number was growing, but to jump ahead in time, but the time we left around 6:30pm the active demonstrators numbered only around seventy-five, while the passive crowd around them was perhaps between five and seven hundred, attentive, but definitely not engaged.

I am not a man of protest, for good or for ill. I have great respect for pacifistic civil disobedience, but have not joined in demonstrations of any kind, to know of their ilk.

In these matters, then, my judgment is limited, or, being yet virgin perhaps I experienced the events of the day more fully than seasoned activists, like Naguib Gibraeel and those behind him, who know how to put on a show. If a show it be, then it was one which unnerved me completely. After all, this was a Christian protest.

Christians, like all citizens, should have the right to protest. When angry they, like all humans, can easily respond in kind. Given the enormity of the issue – judicial rulings seeking to manipulate sacramental marriage practice – a protest can be seen as completely justified. Active participants, however, displayed their anger, frustration, perhaps even contempt for the decision rendered against them. Simultaneously, they heaped praise and adulation on Pope Shenouda, celebrating him as their champion. Slogans chanted fidelity to the Gospel, as this is at the heart of the remarriage debate. Yet fidelity to the Gospel was absent from conduct, especially concerning passages commending the poor in spirit and commanding prayers of blessing for those against you. Instead, there was hero worship – “Pope Shenouda is the Athanasius[i] of the 20th Century”. There was disparaging of government concerning the president – “Mubarak, why are you silent?” and the judiciary – “Oh judge, where were you during Nag Hamadi?” There was even evocation of martyrdom – “We received this religion from our fathers; we will give it to our children even at the price of our blood.”

I have written about this wondering at the nature of Coptic protest before, but this time, I was on the inside. The anger felt rawer, the lack of grace more appalling. Yet, strangely, hinted above through confession of cynicism, a different response touched me more deeply. It was the sense of manipulation that stole even the sordid glory from this occasion.

By all accounts Naguib Gibraeel was playing to the cameras. Surely protest organizers must be ringleaders, and Gibraeel is sincere in his beliefs and care for the Coptic-Egyptian cause, if theatrical in his methods. Yet a protest, to be real, must draw on the pinched nerve of the community. Even if manipulated, or for a better word – organized – a rally cannot be sustained unless the crowds assemble and join in.

As hard as the sloganeers chanted, the troops did not fall in line. Hoisted above the throng on the shoulders of supporters, they took turns chanting from their composed poetry with the active crowd of seventy-five repeating their couplets. The hundreds more gathered around listened, watched, turned away, and though they filled the allotted square, they hardly filled the protest. Some were drawn into the chanting, others began to chant but then lost stamina. It was rather sad.

I have a desire to believe the sincerity of people in their words and actions. Even in those with whom I disagree can be found virtue if behind their cause they are pursuing good. Dramatics aside, these protest organizers were seeking to aid the Coptic cause. Yes, they were manipulating the news, even if flailing in manipulating the passion of those around. I am of a different sort, but I can recognize, through effort, that their hearts are good.

Until, that is, a source within both church and security circles confirmed my fears that this was a game. He offered me a scoop: The president has already decided to intervene in this matter and suspend the judicial ruling against the church. He is simply waiting until the Copts protest sufficiently so that he can be seen as coming to their rescue. Behind the scenes, I was told, he communicated this to demonstration leaders, who were giving the president what he needed. By the morning, the crisis would be over.

This source represents himself as being well placed; he has been correct previously and at other times he has been less so. On this occasion, however, his words met my impressions and the two became bedfellows. As I wandered through the crowds this was my one thought – insincere manipulation.

Incidentally, the next morning there was no announcement. Perhaps the source was off base; perhaps the demonstration just wasn’t good enough. Either way, the impasse between church and judiciary stands, but how many people really care? By reading our press review you can get the impression that this is consuming Coptic attention. By reading our report on the press conference you will see that Pope Shenouda almost never holds one. This is big; why then was the protest hollow?

It may be that Copts have so little experience in political participation having been – according to your favored interpretation – marginalized or self-isolated, that they did not know how to protest. The ringleaders ably followed a script; the average Copt knew something was going on. The result, though, was a fizzle. Indeed, in many of the protests implemented by disgruntled Egyptians, who are equally – according to your favored interpretation – marginalized or self-isolated, the picture, though I have only read of these in the news, is of a toddler frustrated he cannot yet say or do all that he knows is within him. Thus he flails, kicks, and starts, but to little avail. It is a stage of growth, cute when occurring in your own scion, but melodramatic otherwise.

The melodrama, mixed with manipulation and the absence of mercy, gave me heartache over the state of Christians. Yes, this ruling is against them, but they seem to be imitating in the wrong direction. Their proper object did indeed conduct a high profile demonstration of protest against the-powers-that-be in the ancient temple. As stated earlier, in doing so Christians are within their rights.

Yet are they within the spirit of their faith? Here, I am reduced only to questions, knowing neither the culture of demonstrations nor the culture of Egypt. What, though, would a proper Christian protest look like? How can the Coptic community stand up for its rights with courage and conviction, yet at the same time call down blessings upon their temporal adversaries? Can love and protest co-exist?

Following the murders at Nag Hamadi certain Christians filled the streets and smashed windows and vandalized cars. Following the protests at the Cathedral certain Christians looked to attack and overturn the automobile belonging to a Coptic member of the People’s Assembly, Nabil Luka Bebawi. He had appeared at the protest but is widely disparaged by Copts who see him as a traitor to their cause through his support of government policy.

By and large, Copts, like most Egyptians, are peaceful people who desire the absence of violence. Protest, however, usually draws on negative emotions and frustrations, and can easily lead to contempt and destruction. When Copts have protested, their conduct is generally salubrious, if sputtering. Incidents like the above are against the norm, but the manner of demonstration, lacking a widespread group commitment to love, enables the excess.

Politics, protest, or prayer? Surely there is room for all three. The proper mix, the proper spirit; may they, ideally in conjunction with their co-citizen Muslim brothers and sisters, find the proper way.

To view our video taken from the event, with translation, please click here.

[i] Athanasius (293-373 AD) was one of the greatest bishops from the See of Alexandria, and one of the central figures of Christian history for his role in defeating the Arian heresy. He was also celebrated as an Egyptian national hero for his role in resisting the political and religious machinations of the Roman empire and Byzantine church.

Categories
Arab West Report Middle East Published Articles

Mubarak, Shenouda, and Jesus: Remarriage on Whose Authority?

In the latest escalation of the crisis between the Coptic Orthodox Church and the national judiciary, Pope Shenouda yesterday convened a press conference in opposition to the Supreme Administrative Court ruling compelling the church to validate second marriages following divorce in all circumstances. Stating clearly the church’s respect for Egyptian law, it will nevertheless not execute any order which violates Biblical teaching or the consciences of church leadership.

Pope Shenouda delivered his statement, signed after an emergency meeting of the Holy Synod in which 83 bishops signaled their support, from his papal residence at St. Mark’s Church in Abbasia, Cairo. He delivered his remarks against a background of images ripe with symbolic meaning. On the Pope’s left was his own portrait, representing his authority as leader of the Coptic Orthodox Church. On his right was a portrait of President Mubarak, representing the authority of the Egyptian state. Above his head, central and lifted above the other two pictures, was Jesus Christ, seated on his heavenly throne, with the Coptic phrase ‘Our Lord is present’ over his head. Placed especially for this occasion were three Bible verses on which the church makes its case:

But I tell you that anyone who divorces his wife, except for marital unfaithfulness, causes her to become an adulteress, and anyone who marries the divorced woman commits adultery. (Matthew 5:32)

Heaven and earth will pass away, but my words will never pass away. (Luke 21:33)

We must obey God rather than men! (Acts 5:29)

Framing the issue furthermore was a headline in the Egyptian independent newspaper al-Dustur, which asked if this legal crisis would become the first clash between Pope Shenouda and President Mubarak. President Mubarak famously lifted the ban on Pope Shenouda placed by President Sadat, restoring him to the papacy and ushering in a period characterized in the large by cordial relations between the two leaders. While there have been rocky moments to be sure, Zachariah Ramzi of the Coptic newspaper Call of the Country stated that this is the first instance of government interference in the church that touches upon issues of Biblical ordinance. He added that whereas the Pope had been tolerant and forgiving over offenses committed against Christians in Egypt, in this issue involving doctrine he was both accurate and firm. Involving Holy Writ, must there inevitably be a clash?

In answering questions after this almost unheard of papal press conference, Pope Shenouda clearly stated that church refusal to implement this judicial ruling did not mean the church considered itself an independent state within a state. He also indicated, however, that marriage is a holy sacrament and not an administrative matter, and furthermore, he as pope is not a government employee. Pope Shenouda stated that he did not want to embarrass or put President Mubarak in a compromising position, but spoke also that while the president must be concerned with the independence of the judiciary, he must also be concerned with the millions of Copts who speak out against this ruling. Tellingly, throughout his remarks Pope Shenouda challenged the legal system, not the president. He spoke of Islamic sharia, from which Egyptian law is principally drawn according to the Constitution, stating it guarantees Christians freedom in managing their internal affairs. Additionally, the pope listed multiple civil laws and precedents which enshrine this dictate especially in the personal status codes. If a clash is coming, it is aimed at the judiciary; the government, but not the president.

Bishop Agathon of the diocese of Maghagha concurs. He noted that the leaders of the Orthodox, Catholic, and Protestant Churches together formulated a draft for incorporation into the personal status codes, in which the Biblical understanding of divorce is respected. Given to the People’s Assembly in 1979, the issue has been tabled without decision or explanation. Adoption of this proposal, states the bishop, would solve the problem completely. As it is, such judicial activism serves only to disturb all Copts, from leadership to the people.

Nabil Luka Bebawi is a Coptic member of the People’s Assembly. Sometimes criticized by Copts for not taking a firmer stance against perceived government neglect of Coptic affairs, during the press conference he also criticized the judicial ruling. Furthermore, he carried with him a tome, nearly ten centimeters thick, in which he chronicled Coptic difficulties in family law over the past several years. Entitled ‘Personal Status Problems of Christians in Light of the Egyptian Legal System’, he intended to present his study directly to Pope Shenouda. As a highly placed voice of opposition to the ruling, Bebawi nevertheless directs his effort through the church, but again, it is aimed at the judiciary.

What is not yet clear are the stakes in this contest. What does the church risk if it fails to act according to the judicial ruling? Dina Abd al-Karim, host of ‘House on the Rock’, a Coptic television program focusing on family and marriage issues, stated that this was the one item left open from the press conference. Father Ruweis, the patriarchal deputy of Alexandria, speculates that should the government press upon the church, he and his clerical colleagues are ready to go to prison. He clarified, however, that no such threat has been issued, privately or publically.

If the speech of the church is directed upon the judiciary, their eyes are on the president. Expectations, however, are different. Bishop Kyrillos of Nag Hamadi expects the government to do nothing, stating that Copts have no value. Bishop Bisenti of Helwan is more hopeful. The next step, he says, is simply to pray, hoping that President Mubarak will take care of this issue, and do so quickly. Pope Shenouda described the situation thus:

Imagine: This decision by the court has been rejected by the pope, the Holy Synod, by all the clergy, and by all the (Coptic) people. So what does this mean? This has to be reconsidered; otherwise it will mean that the Copts are under duress and suffering pressures concerning their religion.

This statement garnished the loudest applause of anything spoken during the press conference.

Returning to the above image, the symbolism runs deeper. President Mubarak on the right, Pope Shenouda on the left, but Jesus lifted above them both. For church imagery, this is entirely appropriate. Christ is Lord of the church, even as its governmental host and temporal head wrangle over the civil and ecclesiastical matter of divorce and remarriage. Upon closer inspection, however, the horizontal alignment of earthly equality is broken in the hands of Jesus. There, he holds a Bible on whose right hand page is a picture of Pope Shenouda himself. Jesus upholds the authority of the pope as the pope upholds the authority of the Bible. ‘Our Lord is present’ – and with him is Pope Shenouda.

May a clash not occur, but should it be so the press conference provided a clear picture of the church’s position vis-à-vis the government, and upon whose authority this matter must be decided.

If you like, please view a video clip we produced in association with this story.