bible – Faith Unto Ages

The Way of the Cross: Historical Persecution and Spiritual Endurance in the Coptic Church

The icon of the 2015 kidnapping and execution of the 21 Coptic Martyrs in Libya is one of the most recognizable modern icons in the Coptic Orthodox Church. It depicts the twenty-one martyrs dressed in orange garments, standing together in faith moments before their execution on a beach in Libya by ISIS militants in February 2015. In many icons, Christ is shown above them welcoming them into heaven, emphasizing their steadfast faith and martyrdom. The icon symbolizes courage, unity, forgiveness, and unwavering commitment to Christ even in the face of death. The martyrs were canonized by the Coptic Church shortly after their deaths and are commemorated annually on February 15.

The history of the Coptic Orthodox Church of Alexandria is an enduring journey along the path of the Cross. Founded by Saint Mark the Evangelist in the middle of the first century, this ancient Apostolic see has preserved the spotless deposit of faith through eras of profound isolation, social marginalization, and overt hostility. To look upon the Coptic experience merely through the lens of modern secular politics is to miss the deeper spiritual reality of its survival. For the faithful, the ongoing hardships faced by the Christian minority in Egypt are not just social and political struggles, but a continuous participation in the suffering and endurance of Christ.¹

According to the United Nations international framework established in 1948, systematic discrimination and state-sanctioned oppression toward a distinct community are defined by specific criteria of systemic harm. Article II of the 1948 Genocide Convention explicitly outlines these violations as, “Killing members of the group…Causing serious bodily or mental harm…physical destruction in whole or in part…imposing measures intended to prevent births within the group…forcibly transferring children of the group.”² While a common misconception assumes that systematic destruction must involve the immediate and spontaneous erasure of a massive population, international standards recognize that systemic persecution can be slow, hidden, and characterized by profound mental anguish. This criterion allows us to understand the true depth of the ongoing structural adversity faced by Coptic Christians throughout Egypt’s modern history.

Unceasing Prayer through the Spirit and its Fruit: A Homily of St. Macarius the Great

That we need a great zeal for prayer, and that the Spirit who dwells in our spirits brings it about, is clearly shown by the words of the Apostle, who exhorts us: “Pray all the time, asking for what you need, praying in the Spirit on every possible occasion”(Eph 6:18).

Whoever of the brothers dedicates himself to this, namely, unceasing prayer, possesses a beautiful treasure, which becomes the greatest possession of one who loves God with a firm and right conscience.” He never willingly strays away into distractions, nor does he have an unwonted debt that needs paying; but rather he fulfillsthe love and desires of his spirit, displaying to all the brothers the good fruits that come from perseverance.

It is necessary, however, that the others in the community also make time for such unceasing prayer and rejoice in persevering in prayer so that they become sharers of such a life. The Lord himself will surely give to those who ask how they must pray, according to what is said: “He gives to him what he has asked for” (Ps 106:15). Therefore, we ought to ask and to know that the better one makes an effort in the work of prayer, the more he must sustain the battle with great care and all virtue.
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The Diaconate: Servanthood, Character, and Apostolic Order

Illustration of Armenian Deacon and Subdeacon by Joseph Pitton de Tournefort (1656-1708)

Considering that there is a lack of understanding amongst many of the faithful regarding what the office of the Deacon entails, and what his responsibilities are, I’ve discerned to write on this matter for clarification. This is for both my own reflection as a Deacon and for the potential benefit of my readers; though my understanding of this great office is limited and fallible.

The Diaconate is understood by the Church as being the first rank of the Major Orders of the Clergy. The word Deacon (Greek: διάκονος / diakonos) means ‘an attendant, a minister, a servant’. More explicitly does the word ‘Diakonos’ properly mean, per linguistic scholars: “‘to kick up dust,’ as one running an errand.” (1) Thereby, the Deacon is ordained to serve the Church – the Body of Christ.

The tasks of the Diaconate to minister to the people was at first the responsibility of the Apostles. But to alleviate a workload that was interfering with their mission to “give ourselves continually to prayer and to the ministry of the word” (Acts 6:4) as “It is not desirable that we should leave the word of God and serve tables” (Acts 6:2), the Apostles commanded the faithful to “seek out from among you seven men of good reputation, full of the Holy Spirit and wisdom, whom we may appoint over this business” (Acts 6:3) as there was a conflict between the Hellenists and the Hebrews regarding the daily distribution of food (Acts 6:1), given that the faithful of the Church lived in common (Acts 2:44; c.f. Acts 4:32).