The pledge made by the applicant to monasticism at the time of his monasticism.
(Footnote: The person making the order shall sign this pledge immediately before his order, mentioning the name by birth. He also recited aloud in the ritual monasticism.)
I vow before God, Lord of the lords, and before His angels and saints, before the Holy Altar and the saints of this monastery, and before our father, His Holiness the Patriarch Pope Shenouda III and before my father (…) head of the monastery, and before my fathers the Priests and the monks and the congregation of the monastery, to be firm in the Orthodox faith until the last breath, and to respect the canons of the universal and Apostolic Church.
I further vow to walk according to the canons of monasticism, recognising it to be death to the world, and to live a life of virginity and purity, far from any harmful acquaintance.
And to start the life of the fellowship in the monastery, and to avoid the love of money. And I vow not to enter into financial dealings even with my family or my relatives except with the approval of the abbot of the monastery, and to stay away from desiring the larger share.
I further vow to live the life of obedience, heeding the law and regulations of the monastery fully. To walk in honesty and diligence in performing all my duties, and all he responsibilities delegated to me.
And to be faithful in my confessions, not walking according to my will and my desire, and not to allow myself to take part in the murmuring of others.
I further vow to be persistent in my personal reading of the Holy Bible and meditating on it, and the book of the Paradise of the Fathers, and the writings of the Fathers, ad be persistent in the divine sacraments, and the Psalter and the Praises and the prayers of midnight congregation, and Vespers. To be bound by the life of stillness and meditation. And, should I desire the solidary life, this shall only be after consultation with my father in confession and the approval of the abbot of the monastery.
I vow to be bound by the chores delegated to me, to love all, and to serve everyone, that my voice shall not be raised in the monastery, that I will not receive a lay person in my cell, and not be a lover of luxury.
I shall not seek to go down to cities or the countryside without the necessity of an illness or errands delegated tome on behalf of the monastery, and in such cases, my dwelling shall be in the rest houses belonging to the monastery or in similar arrangement, apart from the company of laity.
I further vow to subject myself fully to the higher authority of the Church represented by His Holiness the Pope, the Patriarch, who is the head of the Coptic monasticism, and to my father the abbot of the monastery, and to respect and revere our fathers, the Metropolitans and the Bishops, and to guard the reverence of the monastic order without haughtiness over anyone.
May the Lord give me grace through the prayers of all of you that I may walk faithfully. Pray for me, lo, metonoia.
The pledge made by the monk when he is ordained a priest.
(Footnote: The monk signs this vow and recites it publicly before the ordination (
I (…) the unworthy monk (…) who is called by the grace of God to the rank of the Priesthood in the monastery of (…) despite my unworthiness.
I vow before God, the Lord of lords, and the Shepherd of the shepherds, and before his angels and saints, and before the Holy Altar, and before my father His Holiness Pope Shenouda III (Footnote: in case of the presence of His Holiness the Pope (and my Father (…) the head of the monastery, priests and monks, and the Synod of the Monastery and to be steadfast in the Orthodox faith to the last breath, to respect the canons of the Holy Church and to keep all her traditions, rites, and teachings.
And I vow to put the good of the Church and the monastery above all considerations and to move away from the love of money and the love of the larger share, and I do not boast over my brothers and do not shorten the service of any of them.
And I vow that I will not practise any priestly work inside or outside the monastery without the permission of my father the head of the monastery.
I also vow not to seek Church jobs, and my association with them will be necessary with the approval of the Church leadership, showing full obedience towards my return to the monastery at any time according to their order, to be obedient to the orders of my superiors and their assignments do not exceed their limits and timing. And that, while serving, I adhere to monastic principles that are uncompromising in completing my monastic canons, which are my fortress and weapons against demons' wars, and that I follow proper monastic behaviour wherever I stay, and that I regularly spend periods of spiritual retreat in the monastery.
I also pledge to abide by the Holy Synod's decision not to accept women's confessions inside or outside the monastery.
I also vow to submit completely to the leadership of the Supreme Church, represented by His Holiness, the Patriarch, the supreme leader of the Coptic Monastic Order and to my father the head of the monastery, with my respect for the Metropolitans and Bishops, and I will be receive judgment for my violation of any order.
I ask God to grant me grace and strength with your prayers so that I carry out this grave responsibility and faithfully perform all required of me to perform the great priesthood.
Pray for me, my saintly fathers and brothers. Lo, metonoia for all of you all
Recommendation of the Dioceses Affairs Committee
Regarding His Grace Bishop Takla
The Bishop of Dishna
Raised to His Holiness Pope Shenouda III
On 13/01/2002
The Committee recommends the continuation of His Holiness Pope Shenouda III decision to stop His Grace Bishop Takla Bishop Dishna from practising priestly services or offering the sacraments, while continuing his stay in the Monastery of St. Bishoy in the Natron Valley. This comes after a proven investigation in the minutes of the Committee’s meetings in Cairo on 18/03/2001 and 18/04/2001, as well as for two consecutive days on 12 and 13 January 2002 in the Monastery of St. Bishoy in the Natrun Valley. Attached to this is a report on these investigations.
It has been proven from the investigations that the suspension was in the interest of the Church, the Diocese, and his personal spiritual life. The Committee will continue its work in this regard as directed by His Holiness the Pope to prepare a recommendation that can be submitted to the next meeting of the Holy Synod.
Bishoy
Metropolitan of Demiat
And Secretary of the Holy Synod
1/13/2002
Sarabamon
Bishop and Head of St. Bishoy monastery
Hedra
Bishop of Aswan
and St. Bakhomus Monastery
Yoannis
General Bishop and Secretary
of His Holiness the pope
Paula
Bishop of Tanta
Bishop Sawiris
Bishop of El Moharaq monastery
Athanasius
Bishop of Bani Mazar and Bahnasa
Gabriel
Bishop of Bani Swef
Your Holiness Pope Shenouda III
After kissing your pure hands and seeking your Apostolic Blessing
In view of the large number of pastoral burdens in the Diocese of El Mahallah El Kobra and its affiliated regions, which continue to increase, and in view of the health conditions that descend day after day and in order to ensure my weakness that this Diocese is with your son Mettias under the consideration and care of your Holiness continuously, I seek that His Grace Bishop Bishoy, Bishop of Damietta, Al Barari, Kafr El Sheikh, and the Head of the Monastery of the Nuns of the Martyr Demiana and Secretary of the Holy Synod, supervise the Diocese, and that I coordinate with him in its care with the utmost clarity and sincerity of the heart, especially for what binds me with the word of old love and mutual desire for cooperation between the two neighboring Dioceses. In the interest of the oneness of the heart and soul in our Coptic Orthodox Church, and under the auspices of Your Holiness the supreme Head of the See of St. Mark.
Requesting your Holiness prayers and your satisfaction of my weakness.
Your son
Mettias
Greetings, Cairo, 24/05/2004.
My Father, Your Holiness Pope Shenouda III
Pope of Alexandria and Patriarch of the See of Mark
After kissing your hands and asking for your sincere blessing and your satisfaction with my weakness, I had all the honour and blessing to serve under your care, whether in the Diaspora or in the Diocese of El Mahallah El Kubra, from 1987 to this date.
I thank your Holiness for your love, patriarchy, care, and support for my weakness, and given my health condition and its deterioration over time, with increased responsibility for pastoral work, which is an obstacle to completing the service required.
Therefore, I appeal to your fatherhood with all the respect and appreciation of the one who sits on the throne of St. Mark, that you accept my resignation and completely relieve me of any pastoral responsibility as of 22/05/2005, leaving your Holiness to manage the affairs of the Diocese and I am ready to cooperate with your Holiness or the one you see fits to complete this request.
I hope that the Lord Jesus Christ, Glory to him, give you to be health and prolonged days in the service of the See of St. Mark.
Accept the highest submission and respect.
Your son, Mettias.
Protocol determining the relationship of the British Orthodox Church of the British Isles (BOCBI) to the Coptic Orthodox Patriarchate of Alexandria.
1. The British Orthodox Church of the British Isles is a local church, holding to the historical faith and the order of the Apostolic Church, committed to the restoration of Orthodoxy among the indigenous population and desiring to provide a powerful witness in the Orthodox Faith and Tradition in an increasingly secular society.
2. The British Orthodox Church on the British Isles constitutes the diocese of the Coptic Orthodox Patriarchate of Alexandria, subject to the Pope and Patriarch of Alexandria and the Holy Synod of the Coptic Orthodox Church, this diocese is inseparable from the Coptic Orthodox Patriarchate of Alexandria.
3. The British Orthodox Church on the British Isles confesses the same faith as the Coptic Orthodox Church and rejects all that the Coptic Orthodox Church rejects.
4. The spiritual jurisdiction of the British Orthodox Church in the British Isles shall extend to the United Kingdom of Great Britain and Northern Ireland, the Republic of Ireland, the Isle of Man and the Channel Islands.
5. The Metropolitan of Glastonbury shall be the ruling Bishop of this diocese. He shall receive consecration at the hands of the Pope and Patriarch of Alexandria and shall be a member of the Holy Synod of the Coptic Orthodox Patriarchate of Alexandria.
6. The Holy Myron will be received from Pope and Patriarch of Alexandria.
7. Pope and Patriarch of Alexandria shall be named in the diptychs of the church for each service of prayer.
8. The British Orthodox Church on the British Isles will use service books and ordinals authorised in the Coptic Orthodox Church.
9. The Metropolitan of Glastonbury shall be the chairman of a permanent liturgical commission which shall consider appropriate translations of Coptic Orthodox service books, and the use of alternative forms of services drawn from ancient Western Orthodox sources which may be adapted to the local situation. The Liturgical Commission may make recommendations to Pope and Patriarch of Alexandria, but the decision of his decision shall be final.
10. The British Orthodox Church on the British Isles shall have a local Synod under the chairmanship of Metropolitan of Glastonbury for the conduct of the day to day affairs of the church.
11. If the needs of the local church require the consecration of assistant bishops or the erection of additional dioceses, the local Synod of the British Orthodox Church may submit the names of suitable candidates to the Pope and Patriarch of Alexandria and the Holy Synod of the Coptic Orthodox Church for their consideration. In case this is accepted, the Pope and Patriarch shall conduct all consecrations to the episcopate.
12. In the event of the erection of additional dioceses, the Metropolitan of Glastonbury shall retain a primacy of honour within the British Orthodox Church of the British Isles and will be ex officio chairman of the local Synod.
a) The Pope and Patriarch of Alexandria reserves the right to designate bishops for the Coptic Orthodox Community in the British Isles but their jurisdiction and authority shall not extend over the British Orthodox Church of the British Isles which is under the direct oversight of the Pope and Patriarch of Alexandria and the Holy Synod of the Coptic Orthodox Church.
b) The Coptic Orthodox Community is defined as consisting of Egyptians, or those of Egyptian origins, including those who are born in the British Isles; families deriving from marriages between Egyptians and members of the indigenous population and their children; and those members of the indigenous population received into the Coptic Orthodox Church.
13. A Standing Committee under the co-chairmanship of the Metropolitan of Glastonbury and an appointed Coptic Orthodox bishop resident in the British Isles shall exist for the exploration of ways of mutual co-operation and discussion of issues of common concern. When the Pope and Patriarch of Alexandria shall consider it appropriate he shall himself take the chair of this committee or appoint some other Metropolitan or Bishop not resident in the British Isles to do so on his behalf.
14. In places where either the Coptic Orthodox Church or the British Orthodox Church of the British Isles are unable to offer regular sacramental and pastoral care to their members it shall be possible for members of each of the two communities to resort to the other's churches.
15. The British Orthodox Church of the British Isles will share the same Pascha as the Coptic Orthodox Patriarchate of Alexandria but may use the Gregorian calendar for the celebration of its other fasts and festivals.
16. The British Orthodox Church of the British Isles will maintain the same fasts as the Coptic Orthodox Church.
17. The British Orthodox Church of the British Isles will venerate all the saints and martyrs of the Coptic Orthodox Church but may publish its own Synaxarion for the saints and martyrs of the British Isles which shall be subject to the approval of the Pope and Patriarch of Alexandria.
18. All theological institutes, seminaries and schools of the British Orthodox Church of the British Isles shall be under the presidency of the Pope and Patriarch of Alexandria. Candidates from the British Orthodox Church of the British Isles shall be eligible for scholarships to Alexandrian Theological Institutes in Cairo according to the availability of those scholarships.
19. The erection and establishment of all monastic houses shall be with the agreement and consent of the Pope and Patriarch of Alexandria, who shall thereafter remain the supreme head of all monasteries and nunneries within the British Orthodox Church of the British Isles. Admission to the monasteries and nunneries of the Coptic Orthodox Church shall be available to members of the British Orthodox Church of the British Isles subject to the approval of the appropriate monastic authority.
20. For all official and legal purposes, the name of the BOCBI shall be:
Coptic Orthodox Patriarchate
The Apostolic See of St. Mark
The British Orthodox Church of the British Isles
Shenouda III
4/6/1994
[Seal]
Seraphim
Metropolitan of Glastonbury
6th April 1994
ORTHODOX CHURCH OF THE BRITISH ISLES
Secretariat
10 Heathwood Gardens, Charlton, London, SE7 8EP
Telephone: 081-8543090 Fax: 081-244 7888
WE BELIEVE:
1. That our Lord Jesus Christ is perfect in His Divinity and perfect in His Humanity. He made His Humanity one with His Divinity without alteration, without mixture, without confusion ….
2. We believe that the Holy Spirit proceeds from the Father
3. (John 15:26).
4. We believe in the Nicene Creed.
5. We accept the three Ecumenical councils [of Nicaea (325), Constantinople (381), Ephesus (431)].
6. We believe in the sacraments of the church: the Baptism, the Holy Chrisma (confirmation), the Confession, Eucharist, Priesthood, Matrimony and the Unction of the Sick.
a. We believe in the effect of the Baptism:
b. regeneration (John 3:5, Titus 3:5)
c. forgiveness of sins (Acts 2:38, Acts 22:16)
d. putting on Christ (Galatians 3:27)
e. salvation (Mark 16:16, Titus 3:5, I peter 3:21)
f. in baptism we are buried with Christ and raised with Him (Colossians 2:12, Romans 6:4-6)
g. we baptise by immersion
h. we believe in infant baptism
7. We receive the Holy Spirit by the Holy Chrisma (1 John 2:20,27), being anointed by the holy oil (Myron).
8. We believe in confession (Matthew 3:16, Acts 19:11). (Footnote: correction of verse numbers of point 8: (Matthew 3:6, Acts 19:18)).
9. We believe that priests have the authority to remit and retain sins (John 20:23) and have the authority to bind and loose (Matthew 18:18).
10. We believe that in the Eucharist e take the body and blood of our Lord Jesus Christ (Matthew 26:26-28; 1 Corinthians 11:27,29; 1 Corinthians 10:16).
11. We believe in the unction of the sick (James 5:14-15).
12. We believe that divorce may be permitted for the cause of adultery (Matthew 5:32; Matthew 19:9; Mark 10:11, Luke 16:18) and for apostasy (1 Corinthians 7:15).
13. We believe in monogamy and reject polygamy.
14. We do not accept ordination of women.
15. We have altars in our churches for the holy mass and raising incense (Hebrews 13:15; Malachi 1:11; Revelation 5:8; Revelation 8:3-4).
16. We have icons in our churches and we believe in the intercession of the saints and the angels.
17. We believe in the perpetual virginity of our Lady St. Mary.
18. We pray for the dead (2 Timothy 1:18).
19. We reject the Purgatory.
20. We do not accept the primacy of Rome, nor the primacy of Peter.
21. We believe in fasting: the Lent, Wednesdays and Fridays and other fastings.
22. We believe that faith without work is dead (James 2:18-20).
23. The Tradition is a source of our teaching.
24. The Church has its own rites.
25. We anathematize the heresies of Jehova Witnesses and those of the Seventh Day.
26. We anathematize Nestorianism and believe that St. Mary the virgin is the Theotokos (Mother of God) (Luke 1:43).
Metropolitan of Glastonbury
19th March 1994
Father John Ross
For and on behalf of the Clergy gathered in Synod at London
This Protocol determines the relationship of the French Coptic Church (FCOC) to the Coptic Orthodox Patriarchate of Alexandria.
1. The FCOC is a local church, holding to the historical faith and the order of the Apostolic Church, committed to the restoration of Orthodoxy among the indigenous population and desiring to provide a powerful witness in the Orthodox faith and tradition in an increasingly secular society.
2. The FCOC constitutes the diocese of the Coptic Orthodox Patriarchate of Alexandria, subject to the Pope and Patriarch of Alexandria and the Holy Synod of the Coptic Church. This diocese is inseparable on the Coptic Orthodox Patriarchate of Alexandria.
3. The FCOC confesses the same faith as the Coptic Orthodox Church and rejects all that the Coptic Orthodox Church rejects.
4. The spiritual jurisdiction of FCOC is confined to the French Republic.
5. The Metropolitan of Toulon shall be the ruling Bishop of this diocese. He shall receive consecration at the hand of the Pope and Patriarch of Alexandria, and shall be a member of the Holy Synod of the Coptic Orthodox Patriarchate of Alexandria.
6. The Holy Myron will be received from Pope and Patriarch of Alexandria.
7. The Pope and Patriarch of Alexandria shall be named in the diptychs of the church for each service of prayer.
8. The FCOC will use service books, ordinals, fasts and festivals authorised in the Coptic Orthodox Church.
9. If the needs of the local church require the consecration of assistant bishops, the Metropolitan of Toulon may submit the names of suitable candidates for the Pope and Patriarch of Alexandria and the Holy Synod of the Coptic Orthodox Church for consideration. In case this is accepted the Pope and Patriarch shall conduct all consecrations to the episcopate.
a) The Pope and Patriarch of Alexandria reserves the right to designate bishops for the Coptic Orthodox Community in France, but their jurisdiction and authority shall not extend over the FCOC, which is under the direct oversight of the Pope and Patriarch of Alexandria and the Holy Synod of the Coptic Orthodox Church.
b) According to this protocol, the Coptic Orthodox Church in France (COCF) is defined as consisting of Egyptians, or those of Egyptian origins, including those who are born in families deriving from marriages between Egyptians and members of the indigenous population and their children; and those members of the indigenous population received into the Coptic Orthodox Church.
10. A standing Committee under the co-chairmanship of the Metropolitan of Toulon and an appointed Coptic Orthodox bishop resident in France shall exist for the exploration of ways of mutual co-operation and discussion of issues of common concern. When the Pope and Patriarch of Alexandria shall consider it appropriate, he shall himself take the chair of this committee or appoint some other metropolitan or bishop not resident in France to do so on his behalf.
11. In places where either the Coptic Orthodox Church or the FCOC are unable to offer regular sacramental and pastoral care to their members it shall be possible for members of each of the two communities to resort to the other's churches.
12. All theological institutes, seminaries and schools of the FCOC shall be under the presidency of the Pope and Patriarch of Alexandria. Candidates from the FCOC shall be eligible for scholarships to Alexandrian Theological Institutes in Cairo according to the availability of those scholarships.
13. The erection and establishment of all monastic houses shall be with the agreement and consent of the Pope and Patriarch of Alexandria, who shall thereafter remain the supreme head of all monasteries and nunneries in France. Admission to the monasteries and nunneries of the Coptic Orthodox Church shall be available to members of the FCOC, subject to the approval of the appropriate monastic authority.
14. For all official and legal purposes, the name of the FCOC shall be:
Coptic Orthodox Patriarchate
The Apostolic See of Saint Mark
French Coptic Orthodox Church
15. This protocol has been signed, in four copies, in Cairo, the 18th of June, 1994.
16. The nominations given in this protocol shall apply from the date of its signature and shall replace any previous nominations.
Shenouda III
Pope of Alexandria
6/18/1994
Abba Marcos
Bishop of Toulon
Abba Athanasios
Chorbishop
Protocol between the Coptic Orthodox Church(COC) and the Ethiopian Orthodox Tewahido Church (EOTC).
Introduction:
The two Churches are linked by very intimate relations since the early centuries of Christianity, as both are sons of St. Mark the Apostle. Such link was realized when St. Athanasius the Apostolic, the 20th Pope of Alexandria, consecrated Fromentious in the year 329 A.D. to be the first bishop of Ethiopia, on the request of the two Ethiopian Christian kings Abraha and Atsbeha. He was given the name of Abba Salama and started his bishopric in Ethiopia in the year 330 A.D., and is venerated as a Saint.
Through the consecration of Abba Salama, the Church of Alexandria established the bishop's seat for the Church of Ethiopia, which then became part of the SEE of SAINT MARK the APOSTLE.
The Church of Alexandria continued to consecrate and send a bishop to the seat of Ethiopia. With the expansion of the pastoral duties in Ethiopia and by the request of the Ethiopian Church, the Church of Alexandria started to consecrate several bishops for the Ethiopian dioceses besides sending the metropolitan. At the request of the EOTC, the Alexandrian Church, in appreciation of the Church's growth enthroned Abune Basilios in 1959 as the first head of the EOTC.
Through the period from the fourth century till the middle of the twentieth century, the Church of Alexandria was considered the mother church of the EOTC. Patriarchs who had been enthroned as heirs of the throne of the See of St. Mark, from the fourth century until 1959, had been spiritual fathers of the EOTC as well.
Caring for the relations between the two Churches and the growth and continuity of the closer links, the two Churches agreed to form a joint committee to solve the current problems between them and to negotiate laying down the terms of relations between the two Churches at present and in the future.
After many initiatives and meetings, this joint committee met in Addis Ababa, Ethiopia, in February 1994 and laid down a proposed protocol which, after the final amendment of one article, was approved by the Holy Synods of both Churches in March, 1994.
The joint committee was formed of the following nine members:
The Coptic delegation:
1. H.G. Metropolitan Bishoy
2. H.G. Bishop Antonious-Marcos
3. H.G. Bishop Moussa
4. H.G. Bishop Serapion
The Ethiopian delegation:
1. H.G. Archbishop Mekarios
2. H.G. Archbishop Nathaniel
3. H.G. Archbishop Gabriel
4. H.G. Archbishop Timotheos
5. H.G. Archbishop Gerima
Article I:
For the sake of recognition of the hierarchical succession of the EOTC, and in accordance with this protocol, the Church of Alexandria recognizes the autocephally (independence) of the EOTC.
Article II:
His Holiness, the Pope of Alexandria, being the successor of St. Mark the Apostle, has the first position of honour, in accordance with the Church traditions, and the resolutions of the canonical ecumenical councils confessed by the two Churches and also due to the historical links between the two Churches, in a manner that does not belittle the independent status of the EOTC.
Article III:
The two Churches belong to the SEE of SAINT MARK and confess one Orthodox Doctrine and each of them has her own independence.
Article IV:
In order to manifest and affirm the spiritual relations between the two Churches, H.H. the Pope of Alexandria and H.H. the Patriarch of Ethiopia should be mentioned in the liturgical prayers in the following occasions:
Whenever the heads of the two Churches meet.
Whenever the head of one of the two Churches is celebrating the liturgy.
Whenever a bishop or a priest celebrates a liturgical prayer in the other Church, or during concelebrations.
Major feasts such as: Easter, Christmas, Epiphany, Holy Cross.
The name of the Alexandrian Pope to be mentioned first in these occasions.
Article V:
Each Church has her own Holy Synod to care for her affairs. The resolutions of the two Synods should be exchanged regularly.
Article VI:
To assure the oneness in the Apostolic Orthodox faith and Tradition, a general Holy Synod of both Churches should convene together every three years, and whenever the need arises. The place of meeting will rotate between Alexandria and Addis Ababa starting with Alexandria.
Article VII:
Each Church has the liberty to choose its own Patriarch: the other Church should send a delegation of five members of the Holy Synod to take part in the election process, having the right to vote.
Article VIII:
In any future consecration and enthronement of a patriarch for either one of the two Churches, a delegation should be sent from the other Church to invite her to participate. The type of participation is to be negotiated at that time.
Article IX:
Both Churches should invite each other to participate or observe in all major occasions.
Article X:
In meetings of official dialogues with other confessions, on matters of faith, each Church will invite the other Church to send at least one member of the Holy Synod to attend.
The two Churches will consult each other on world wide ecumenical affairs.
Article XI:
Both Churches are committed not to depose and replace a Patriarch or a Bishop of her own in his life time, unless his deposition is decided by the Holy Synod of his Church, through a canonical procedure.
Article XII:
A permanent joint committee is to be formed out of the members of the two Synods to monitor the implementation of this protocol and to promote the cooperation of the two Churches in different areas such as:
Exchange of visits of: Patriarchs, Metropolitans, Bishops, Priests, Monks, Professors, Students and Deacons should be encouraged.
Theological education.
Christian Education: Sunday schools, Youth and Family programmes.
Social services and Development projects.
Pastoral Care: Both Churches should be given the chance to extend their pastoral care to their people at each other's country.
This protocol once approved by both Holy Synods and signed by the patriarchs of the two Churches, will make any previous agreement and/or protocol between the two Churches null and void.
Article XIV:
The text of this protocol, being approved by both Holy Synods and signed by the Patriarchs of the two Churches, has come into effect and should be publicized and circulated to all the dioceses and parishes of both Churches.
Article XV:
This protocol has been prepared in the Amharic, Arabic and English languages. If misunderstandings arise in matters of interpretation, the English version shall prevail.
The above protocol of fifteen articles, together with the introduction, a total of six pages, pursuant to article fourteen of this protocol, it is hereby signed by the heads of both Churches in April, 1994.
Shenouda III
Pope Shenouda III
Pope of Alexandria and
Patriarch of the See of St. Mark
[Illegible]
Abba Paulos
Patriarch of Ethiopia
Joint communiqué issued by the Heads of the Coptic Orthodox Church (COC) and the Ethiopian Orthodox Tewahedo Church (EOTC) on the occasion of the official visit of His Holiness Pope Shenouda II. Pope of Alexandria and Patriarch of the See of Saint Mark to Ethiopia from April 11 to 13, 2008.
In the Name Of the Father, the Son and the Holy Spirit, One God.
In this historical moment of the visit of His Holiness Pope Shenouda II, Pope of Alexandria and Patriarch of the See of Saint Mark upon the invitation of His Holiness Patriarch Paulos I of the Ethiopian Orthodox Tewahedo Church to Ethiopia, accompanied by a delegation of the Coptic Orthodox Holy Synod members and received by the Ethiopian Orthodox Holy Synod in Addis Ababa, we together thank our Lord, God and Saviour Jesus Christ for the strong and historical relations between our two venerable Churches and for the harmony we are achieving in our mutual visits both in Egypt and Ethiopia.
We are looking forward to reinforcing the historical cooperation between our two Churches in preserving our common Orthodox Faith and Apostolic Tradition, following the teachings of our common Holy Fathers Saint Mark the Evangelist, Saint Athanasius the apostolic, Saint Kyril the great and Saint Dioscorus the protector of the faith.
We take this opportunity to jointly sign this document together on behalf of our Churches asking all our clergy and people to activate the protocol of fifteen articles approved by our two Holy Synods and signed separately by ourselves in April 1994.
We, solemnly declare that guided by the Holy Spirit and on behalf of our Churches clergy and peoples, subscribe our joint signatures on this document.
May God bless the Coptic Orthodox Church (COC) and the Ethiopian Orthodox Tewahedo Church (EOTC).
Shenouda III
Pope Shenouda III
Pope of Alexandria
Patriarch of the See of St. Mark
[Illegible]
Abba Paulos I
Patriarch of the Ethiopian Orthodox Tewahedo Church
Archbishop of Axum, and Echegue
of the See of St. Teklehaimanot
PROTOCOL BETWEEN THE
COPTIC ORTHODOX CHURCH (COC)
AND THE ERITREAN ORTHODOX CHURCH (EOC)
INTRODUCTION
The two Churches are linked by very intimate relations since the early Centuries of Christianity, as both are sons of St. Mark the Apostle. Such link was realized when St. Athanasius the Apostolic, the 20th Pope of Alexandria, consecrated Fromentious in the year 329 A.D. to be the first bishop of Eritrea and Ethiopia. He was given the name of Abba Salama and started his bishopric when he arrived first in Eritrea in Year 330A.D., and is venerated as a Saint.
Through the consecration of Abba Salama, the church of Alexandria established the bishop's seat for the Church of Eritrea and Ethiopia, which then became part of the SEE of SAINT MARK, the APOSTLE.
The Church of Alexandria has been consecrating and sending bishops to continue the pastoral mission of Abba Salama.
The Eritrean church expanded and now has about 1,700,000 members (One million and seven hundred thousand), 1500 churches, 22 monasteries and 15,000 priests.
On July 1993, His Excellency Isaias Afeworki, President of the State of Eritrea visited His Holiness Pope Shenouda III in his office in Cairo and conveyed the wish of the State of Eritrea, its president, the temporary Holy Synod of the Church and the people of Eritrea to have an independent Church for an independent Eritrea. His Holiness Pope Shenouda III asked to receive an Eritrean Church delegation in Cairo, representing the temporary Holy Synod, carrying an official letter to discuss the matter and future steps. This delegation met His Holiness Pope Shenouda III on 19 July 1993 and offered the official letter expressing this request.
His Holiness Pope Shenouda III wrote a letter dated 21 July, 1993 to His Grace Bishop Phillipos, the head of the EOC and Synod expressing his acceptance to form an Eritrean Synod of bishops and subsequently to ordain a new Patriarch for the EOC, thereby recognizing the EOC as an independent Church.
On 2 August 1993, the Eritrean temporary Synod in Asmara decided to follow the advice of His Holiness Pope Shenouda III expressed in his letter, and sent a letter forwarded by His Grace Bishop Philipos with a copy of the resolutions signed by the Synod.
On 11 January 1994, His Holiness Pope Shenouda III received a letter from the Eritrean Church informing him that five monk abbots had been elected to become diocesan bishops for Eritrea.
The election was under the supervision of the vice-minister of Internal Affairs of Eritrea. The names of the abbots elected were stated in that letter.
The Holy Synod of the Coptic Orthodox Church in a special meeting on 28 September 1993, approved all the arrangements with the EOC.
A Coptic delegation visited Asmara carrying a letter from His Holiness Pope Shenouda II dated 24 May 1994 to "discuss all the preparations for the ordination of the five new bishops
The delegation met the temporary Holy Synod and discussed everything and then met President Isaias.
The delegation came back from Asmara with an official letter dated 26 May 1994 carrying the names of the new bishops, their dioceses, the ordination to be in Saint Mark Cathedral in Cairo, and the ordination of the patriarch also to be in Cairo. Through negotiations, it was agreed that after the ordination of the patriarch, His Holiness Pope Shenouda III would come to Asmara to enthrone him. The ordination of the new five Eritrean Orthodox Bishops took place in Saint Mark Cathedral in Cairo on Pentecost of 1994, By His Holiness Pope Shenouda III and the Coptic Holy Synod in a great celebration attended by thousands of Coptic people and visitors.
Abouna Phillipos attended and participated in their ordination, and an Eritrean delegation, clergy and lay people were present. The five bishops were enthroned afterwards in their dioceses in Eritrea by the Eritrean Orthodox Church.
On 15 April 1998 His Holiness Pope Shenouda III sent His Eminence Metropolitan Bishoy to Asmara according to the request of the EOC to attend the choosing of the Patriarch. Abouna Phillipos was chosen unanimously as the only candidate by the Eritrean bishops in their Synod meeting held on 18 April, 1998 in Asmara.
On 8 May 1998, the feast of Saint Mark, Abouna Phillipos was ordained as the first patriarch of the EOC by His Holiness Pope Shenouda III, Coptic and Eritrean Metropolitans and bishops, in a huge festival in the Cathedral of Saint Mark in Cairo, attended by thousands of clergy and lay people from both the COC. and the EOC.
His Holiness Pope Shenouda III together with His Holiness Patriarch Phillipos I and a Coptic Delegation will be going, God willing, to Asmara in order to enthrone the first Patriarch of Eritrea on his seat in a joyful and huge festival in Saint Mary Cathedral in Asmara, to be attended by President Isaias, Government Dignitaries, visitors and the Eritrean People.
This protocol was prepared and approved by the two Holy Synods of the COC and the EOC.
Article 1:
The Church of Alexandria recognizes the autocephally (independence) of the EOC.
Article 2:
His Holiness the Pope of Alexandria, being the Successor of Saint Mark the Apostle, has the first position of honour, in accordance with Church traditions and the resolutions of the canonical ecumenical councils confessed by the two Churches and also due to the historical links between the two Churches, in a manner that does not belittle the independent status of the EOC.
Article 3:
The two Churches belong to the SEE of SAINT MARK and confess one Orthodox Doctrine.
Article 4:
In order to manifest and affirm the spiritual relations between the two Churches, His Holiness the Pope of Alexandria and His Holiness the Patriarch of Eritrea should be mentioned in all the liturgical prayers. The name of the Alexandrian Pope to be mentioned first.
Article 5:
Each Church has her own Holy Synod to care for her affairs. The resolutions of the two Synods should be exchanged regularly.
Article 6:
To assure the unity in the Apostolic Orthodox faith and Tradition, a general Holy Synod of both Churches should convene together every three years, and whenever the need arises.
Article 7:
Each Church bas the liberty to choose its own Patriarch. But in order to consolidate the tight relations between the two Churches; the other Church will send a delegation comprising of ten members of the Church, two diocesan Bishops, two abbots of monasteries, and six other persons representing other categories of Church members in order to attend the election process as observers.
Article 8:
In any future consecration and enthronement of a Patriarch for either one of the two Churches, a delegation should be sent from the other Church to invite her to participate. The type of participation is to be negotiated at that time.
Article 9:
Both Churches should invite each other to participate in or observe all major occasions.
Article 10:
In meetings of theological dialogues on matters of faith with other confessions, which are not on the level of the Oriental Orthodox Family, the two Churches shall form a common delegation.
Article 11:
Both Churches are committed not to depose and replace a Patriarch or a Bishop of her own in his life time, unless his deposition is decided by the Holy Synod of his Church, through a canonical procedure.
Article 12:
A permanent joint committee is to be formed out of the members of the two Synods for the cooperation of the two Churches in various areas such as:
(a) Exchange of visits of: Patriarchs, Metropolitans, Bishops, Abbots, Priests, Monks, Deacons, Professors, and Students should be encouraged.
(b) Cooperation in Theological education.
(c) Christian Education: Sunday Schools, Youth and family programs.
(d) Social services and development projects.
(e) Pastoral Care: Both Churches should be given the chance to extend their pastoral care to their people at each other's country.
Article 13:
The text of this protocol, being approved by both Holy Synods and signed by the Patriarchs of the two Churches, has come into effect and should be publicized and circulated to all the dioceses and parishes of both Churches.
Article 14:
Any addition or amendments of this protocol should be discussed and approved in the joint meeting of the two Holy Synods.
Article 15:
This protocol has been prepared in the Tigrigna, Arabic and English languages. If misunderstandings arise in matters of interpretation, the English version shall prevail.
The above protocol of fifteen articles, together with the introduction, a total of six pages (in the English version), pursuant to article thirteen of this protocol, it is hereby signed by the heads of both Churches in May, 1998.
May 8th 1998
Shenouda III
His Holiness Pope Shenouda III
Pope of Alexandria and
Patriarch of the See of St. Mark
[illegible]
His Holiness Abuna Phillipos
Patriarch of Eritrea
The Clerical Seminary, its branches, and higher institutes
The seminary in Cairo, daytime section, evening section and Didymus Institute for chanters.
Alexandria branch of the seminary (established in 1972).
The Monastery El Moharaq branch of the seminary (established in 1973).
Tanta branch of the seminary (established in 1976).
Shebin El Kom branch of the seminary (established in 1977).
Menia branch of the seminary (established in 1976).
El Baliana branch of the seminary (established in 1976).
Damanhor branch of the seminary (established in 1992).
Shubra El Khema branch of the seminary (established in 1988).
Port Said branch of the seminary (established in 1998)
Luxor branch of the seminary (established in 2004).
El Mahallah El Kobra branch of the seminary (established in 2005).
Sydney, Australia branch of the seminary.
Stevenage, England branch of the seminary.
Melbourne, Australia branch of the seminary.
Kreffelbach, Germany branch of the seminary.
Branches of the seminary in the U.S.A in Jersey, Los Angeles and a branch for priests in the East Coast.
The Higher Institutes in Cairo:
The Institute of Coptic Studies, which also includes the department of theology.
Pastoral Care and Education Institute (established in 1993).
The Holy Synod
of the Coptic Orthodox Church
6/5/1992
The Holy Synod of the Coptic Orthodox Church, held in St. Anthony's Church at the Papal Headquarters in Cairo, on a blessed Saturday, 06/05/1992. Each member of the Church shall be affirmed confirming what is stated in the Bible, and in the Church’s canons:
"Prohibition of marriage to a brother’s wife or a wife’s sister. Every marriage that takes place with this prohibition is considered invalid. And any priestly man who authorises or performs this false marriage enters under ecclesiastical judgment
The Holy Synod will publish a detailed research on this topic.
[Signed by HH Pope Shenouda III and various members of the Holy Synod]
Statement of the Holy Synod of the Coptic Orthodox Church
The Holy Synod of the Coptic Orthodox Church met today, 06/08/2010, at the Papal Residence, chaired by His Holiness Pope Shenouda III and attended by 81 of the Metropolitans and Bishops and supported by 9 of the fathers that did not attend, declares that the Coptic Church respects the law, but does not accept provisions against the Bible, and against our religious freedom, which are guaranteed by the Constitution. It also declares that marriage is a sacred sacrament for us and a purely religious act, and not just an administrative act. And Islamic law says: "Judge them with what they believe."" Likewise
As for committing the Church to religious matters against our law, i.e. against the Bible and the laws of the Church, it is a matter that our consciences do not accept and we can never implement.
The subject of the second marriage of a divorced person is a purely religious issue governed by the Bible.
[Signed by HH Pope Shenouda III and various members of the Holy Synod]
JOINT-COMMISSION
OF THE THEOLOGICAL DIALOGUE BETHEEN
THE ORTHODOX CHURCH AND THE ORIENTAL ORTHODOX NON-CHALCEDONIAN CHURCHES
(Chambésy, 10-15 December 1985)
After two decades of unofficial theological consultations and meetings (1964-1985), moved forward by the reconciling grace of the Holy Spirit, we, the representatives of the two Families of the Orthodox Tradition, were delegated by our Churches in their faithfulness to the Holy Trinity, and out of their concern for the unity of the Body of Jesus Christ to take up our theological dialogue on an official level.
We thank God, the Holy Trinity, the Father, the Son and the Holy Spirit, for granting us the fraternal spirit of love and understanding which dominated our Meeting throughout.
The first part of our discussions centered on the appellation of the two Families in our Dialogue. Some discussion was also devoted to the four unofficial Consultations of Aarhus (1964), Bristol (1967), Geneva (1970), and Addis Ababa (1971). It was thought that the studies and "agreed statements"" of these unofficial consultations as well as the studies of our theologians could provide useful material for our official Dialogue."
A concrete form of methodology to be followed in our Dialogue was adopted by the Joint-Commission. A Joint Sub-Committee of six theologians was set up, three from each side, with the mandate to prepare common texts for our future work.
For the next Meetings, whose aim would be to re-discover our common grounds in Christology and Ecclesiology, the following main theme and subsequent sub-themes were agreed upon:
"Towards a common Christology"""
(a) Problems of terminology
(b) Conciliar formulations
(c) Historical factors
(d) Interpretation of Christological dogmas today.
Special thanks were expressed to the Ecumenical Patriarchate for convening this official Dialogue, as well as for the services and facilities which were offered for our first Meeting here in Chambésy, Geneva, at the Orthodox Centre.
We hope that the faithful of our Churches will pray with us for the continuation and success of our work.
+ BISHOP BISHOY
COPTIC ORTHODOX CHURCH
Co-President of the Commission
+ Prof. Dr. CHRYSOSTOMOS KONSTANTINIDIS
METROPOLITAN OF MYRA
ECUMENICAL PATRIARCHATE
Co-President of the Commission
Joint Commission of the Theological Dialogue
between the Orthodox Church and the Oriental Orthodox Churches
(Anba Bishoy Monastery, Egypt)
20 - 24 June, 1989
The second meeting of the joint Commission of the Theological Dialogue between the Orthodox Church and the Oriental Orthodox Churches took place at the Anba Bishoi Monastery in Wadi-El-Natroun, Egypt from June 20th to 24th, 1989.
The official representatives of the two families of churches of the Orthodox Churches met in an atmosphere of warm cordiality and Christian brotherhood for four days at the guest house of the Patriarchal residence at the Monastery, and experienced the gracious hospitality and kindness of the Coptic Orthodox Pope and Patriarch of Alexandria and his church.
His Holiness Pope and Patriarch Shenouda addressed the opening session of the meeting and appealed to the participants to find a way to restore communion between the two families of Churches. The participants also travelled to Cairo to listen to the weekly address of Pope Shenouda to thousands of the faithful in the Great Cathedral of Cairo. Pope Shenouda also received the participants at his residence later.
The twenty three participants came from thirteen countries and represented 13 churches, (list of participants attached). The main item for consideration was the report of the Joint Sub-Committee of six theologians on the problems of terminology and interpretation of Christo-logical dogmas today. The meetings were co-chaired by His Eminence Metropolitan Damaskinos of Switzerland and His Grace Bishop Bishoi of Damiette. In his response to Pope Shenouda Metropolitan Damaskinos appealed to the participants, to overcome difficulties caused by differences of formulation. Words should serve and express the essence, which is our common search for restoration of full communion. " This division is an anomaly
A small drafting group composed of Metropolitan Paulos Mar Gregorios of New Delhi, Professor Vlassios Phidas, Prof. Fr. John Romanides, Prof. Dimitroff, and Mr. Joseph Moris Faltas produced a brief statement of faith based on the report of the joint subcommittee, in which the common Christological convictions of the two sides were expressed. This statement after certain modifications, was adopted by the joint commission for transmission to our churches, for their approval and as an expression for our common faith, on the way to restoration of full communion between the two families of churches. The statement follows:
JOINT-COMMISSION OF THE THEOLOGICAL DIALOGUE BETWEEN THE ORTHODOX CHURCH AND THE ORIENTAL ORTHODOX CHURCHRS
Orthodox Centre of Ecumenical Patriarchate Geneva
September 23 – 28, 1990
INTRODUCTION
The third meeting of the Joint Commission of the Theological Dialogue between the Orthodox Church and the Oriental Orthodox Churches took place at the Orthodox Centre of the Ecumenical Patriarchate, Chambesy, Geneva, from September 23rd to 28th, 1990.
The official representatives of the two families of the Orthodox Churches and their advisors met in an atmosphere of prayerful waiting on the Holy Spirit and warm, cordial, Christian brotherly affection. We experienced the gracious and generous hospitality of His Holiness Patriarch Dimitrios I, through of His Eminence Metropolitan Damaskinos of Switzerland in the Orthodox Centre of the Ecumenical Patriarchate. We were also received two grand receptions, one at the residence of Metropolitan Damaskinos and the other at the residence of His Excellency Mr. Kerkinos, the Ambassador of Greece to the United Nations, and Mrs. Kerkinos.
The 34 participants (see list of participants) came from Auatria, Bulgaria, Cyprus, Czechoslovakia, Egypt, Ethiopia, Finland, Greece, India, Lebanon, Poland, Switzerland, Syria, U.K., U.S.A., U.S.S.R (Russian Church, Georgian Church and Armenian Church), and Yugoslavia. The six days of meetings were co-chaired by His Eminence Metropolitan Damaskinos of Switzerland and His Grace Metropolitan Bishoi of Damiette. His Eminence Metropolitan Damaskinos in his inaugural address exhorted the participants to "work in a spirit of humility
The meeting received two reports, one from its Theological Sub-Committee, which met at the Orthodox Centre, Chambésy (20-22, 1990), and the other from its Sub-Committee on Pastoral Relations, which met at the Anba Bishoy Monastery, Egypt (Jan. 31- Febr. 4, 1990). The following papers which had been presented to the Theological Sub-Committee were distributed to the participants:
1. Dogmatic Formulations and Anathemas by Local and Ecumenical Synods within their Social Context – Revd Prof. John S. Romanides, Church of Greece.
2. Anathemas and Conciliar Decisions – Two issues to be settled for Restoration of Communion Among Oriental Orthodox and Eastern Orthodox Church – Dr. Paulos Mer Gregorios, Metropolitan of Delhi, Orthodox Syrian Church of the East.
3. Historical Factors and the Council of Chalcedon – Fr. T. Malaty, Coptic Orthodox Church.
4. Historical Factors and the Terminology of the Synod of Chalcedon (451) – Prof. Dr. Vlassios Phidas, Greek Orthodox Patriarchate of Alexandria.
5. Interpretation of Christological Dogmas Today – Metropolitan George Khodr, Greek Orthodox Patriarchate of Antioch.
6. Interpretation of Christological Dogmas Today – Bishop Mesrob Krikorian, Armenian Apostolic Church of Etchmiadzin.
The six papers and the two Sub-Committee reports, along with the "Summary of Conclusions"" of the Fourth Unofficial Conversations at Addis Ababa (1971) which was appended to the report of the Theological Sub-Committee
The following ls the text of the unanimously approved Second Agreed Statement and Recommendations.
SECOND AGREED STATENENT
AND RECOMMENDATIONS
TO THE CHURCHES
The first Agreed Statement on Christology (Annex 1) adopted by the Joint Commission of the Theological Dialogue between the Orthodox and Oriental Orthodox Churches, at our historic meeting at the Anba Bishoy Monastery, Egypt, from 20th to 24th June 1989 forms the basis of this Second Agreed Statement on the following affirmations of our common faith and understanding, and recommendations on steps to be taken for the communion of our two families of Churches in Jesus Christ our Lord, who prayed "that they all may be one""."
1. Both families agree in condemning the Eutychian heresy. Both families confess that the Logos, the Second Person of the Holy Trinity, only begotten of the Father before the ages and consubstantial with Him, was incarnate and was born from the Virgin Mary Theotokos; fully consubstantial with us, perfect man with soul, body and mind (νούς); he was crucified, died, was buried, and rose from the dead on the third day, ascended to the Heavenly Father, where He sits on the right hand of the Father as Lord of all Creation. At Pentecost, by the coming of the Holy Spirit He manifested the Church as His Body. We look forward to His coming again in the fullness of His glory, according to the Scriptures.
2. Both families Condemn the Nestorian heresy and the Crypto-Nestorianism of Theodoret of Cyrus. They agree that it is not sufficient merely to say that Christ is consubstantial both with His Father and with us, by nature God and by nature man; it is necessary to affirm also that the Logos, who is by nature God, became by nature Man, by His Incarnation in the fullness of time.
3. Both families agree that the Hypostasis of the Logos became composite (σένθετος) by uniting to His divine uncreated nature with its natural will and energy, which He has in common with the Father and the Holy Spirit, created human nature, which He assumed at the Incarnation and made His own, with its natural will and energy.
4. Both families agree that the natures with their proper energies and wills are united hypostatically and naturally without confusion, without change, without division and without separation, and that they are distinguished in thought alone (τη θεωρία μόνη).
5. Both families agree that He who wills and acts is always the one Hypostasis of the Logos incarnate.
6. Both families agree in rejecting interpretations of Councils which do not fully agree with the Horos of the Third Ecumenical Council and the letter (433) of Cyril of Alexandria to John of Antioch.
7. The Orthodox agree that the Oriental Orthodox will continue to maintain their traditional cyrillian terminology of "one nature of the incarnate Logos"" (μια φύσης του θεού λόγου σεσαρκωμένη) since they acknowledge the double consubstantiality of the Logos which Eutyches denied. The Orthodox also use this terminology. The Oriental Orthodox agree that the Orthodox are justified in their use of the two-natures formula
8. Both families accept the first three Ecumenical Councils, which form our common heritage. In relation to the four later Councils of the Orthodox Church, the Orthodox state that for them the above points 1-7 are the teachings also of the four later Councils of the Orthodox Church, while the Oriental Orthodox consider this statement of the Orthodox as their interpretation. With this understanding, the Oriental Orthodox respond to it positively.
In relation to the teaching of the Seventh Ecumenical Council of the Orthodox Church, the Oriental Orthodox agree that the theology an practice of the veneration of icons taught by that Council are in basic agreement with the teaching and practice of the Oriental Orthodox from ancient times, long before the convening of the Council, and that we have no disagreements in this regard.
9. In the light of our Agreed Statement on Christology as well as of the above common affirmations, we have now clearly understood that both families have always loyally maintained the same authentic Orthodox Christological faith, and the unbroken continuity of the apostolic tradition, though they may have used Christological terms in different ways. It is this common faith and continuous loyalty to the Apostolic Tradition that should be the basis of our unity and communion.
10. Both families agree that all the anathemas and condemnations of the past which now divide us should be lifted by the Churches in order that the last obstacle to the full unity and communion of families can be removed by the grace and power of God. Both families agree that the lifting of anathemas and condemnations will be consummated on the basis that the Councils and Fathers previously anathematized or condemned are not heretical.
We therefore recommend to our Churches the following practical steps:
A. The Orthodox should lift all anathemas and condemnations against all Oriental Orthodox Councils and fathers whom they have anathematised or condemned in the past.
B. The Oriental Orthodox should at the same time lift all anathemas and condemnations against all Orthodox Councils and fathers, whom they have anathematised or condemned in the past.
C. The manner in which the anathemas are to be lifted should be decided by the Churches individually.
Trusting in the power of the Holy Spirit, the Spirit of Truth, Unity and Love, we submit this Agreed Statement and Recommendations to our venerable Churches for their consideration and action, praying that the same spirit will lead us to that unity for which our Lord prayed and prays.
Signatures
of the Second Agreed Statement and Recommendations to the Churches – Chambésy, 28 September 1990
Metropolitan Damaskinos
Co-President
(Ecumenical Patriarchate)
Metropolitan Bishoi
Co-President
(Coptic Othrodox Church)
Prof. Vlassios Phidas
Co-Secretary
(Greek Orth. Patr. Alexandria)
Bishop Dr. Mesrob Kirkorian
(Armenian Church of Etchmiadzin)
Prof. Athanasios Arvnitis
Metropolitan Dr. Paulos Mar Gregorios
(Orth. Syrian Church of the East)
Metropolitan Chrysostomos
Of Peristerion
(Ecumenical Patriarcate)
Doctorate Joseph M. Faltas
Assistant Co-Secretary
(Coptic Orthodox Church)
Ecumenical Patriarchate
Prof. Father George Dragas
Coptic Orthodox Church
Bishop Serapion
Signatures of the Second Agreed Statement and Recommendations to the Churches, Chambesy, 28 September 1990
Orthodox members
Greek Orth. Patr. Alexandria
Metropolitan Petros of Aksus
Greek Orth. Patr. Antioch
Metropolitan George Khodr
Russian Patriarchate
Mr Nikolai Zabolotski
Mr Grigoriji Skobej
Serbian Patriarchate
Prof. Stojan Gosevic
Bulgarian Patriarchate
Dr. Ivan Zhelev Dimitriov
Georgian Patriarchate
Metropolitan David of Sukhus
Mr Boris Gagua
Church of Cyprus
Horepiskopos Barnabas of Salamis
Prof. Andreas Papavasiliou
Church of Greece
Metropolitan Meletios of Nikopolis
Prof. Father John Romanides
Polish Orthodox Church
Bishop Jeremiasz of Wriclaw
Orthodox Church in Czechoslovakia
Bishop Christoforos of Olomouc
Father Joseph Hauser
Finnish Orthodox Church
Father Heikki Huttunen
Oriental Orthodox members
Father Tadros Y. Malaty
Syrian Orthodox Patriarchate of Antioch
Metropolitan Eustathius Matta Rouhm
Armenian Church of Etchmiadzin
(see co-secretary)
Catholicaste of Cilicia
Archbishop Aram Keshishian
Archbishop Mesrob Ashdjian
Orth. Syrian Church of the East
Father George Kondortha
Ethiopian Orthodox Church
Archbishop Abba Serima of Eluvabur
Rev. Habte Mariam Warkineh
JOINT COMMISSION OF THE THEOLOGICAI, DIALOGUE BETWEEN THE ORTHODOX CHURCH AND THE ORIENTAL ORTHODOX CHURCHES
Orthodox Centre of the Ecumenical Patriarchate
Geneva, November 1-6, 1993
COMMUNIQUE
Following the mandate of their Churches, the Joint Commission for the Dialogue between the Orthodox Church and the Oriental Orthodox Churches held their fourth meeting at the Orthodox Centre of the Ecumenical Patriarchate at Chambésy, Geneva, Switzerland between 1-6 November 1993 to consider the procedure for the restoration of full communion.
The official representatives of the two Orthodox families of Churches and their advisors met in an atmosphere of prayer and warm, cordial, Christian brotherly love. They experienced the gracious and generous hospitality of His Holiness Patriarch Bartholomaios I, through His Eminence Metropolitan Damaskinos of Switzerland, in the Orthodox Centre of the Ecumenical Patriarchate.
The 30 participants (see the List of participants) came from Albania, Austria, Cyprus, the Czech Republic, Egypt, Ethiopia, Finland, Greece, India, Lebanon, Poland, Romania, Russia, Switzerland, Syria, United Kingdom and U.S.A.
The plenary meetings of the Joint Commission were co-chaired by His Eminence Metropolitan Damaskinos of Switzerland and His Eminence Metropolitan Bishoy of Damiette. His Eminence Metropolitan Damaskinos in his inaugural address explained the procedure which was to be followed and stressed that "The present Meeting of the Full Joint Theological Commission for the Dialogue between the Orthodox Church and the Oriental Orthodox Churches is of the utmost importance not only for evaluating correctly the truly historic theological work of our Commission which has been already accomplished in our previous meetings
After the inaugural meeting each side met separately to consider papers prepared on the following subjects:
● What is the competent ecclesiastical authority from each side for the lifting of the anathemas and what are the presuppositions for the restoration of ecclesiastical communion?
● Which anathemas of which synods and persons could be lifted in accordance with the proposal of paragraph 10 of the second Common Statement?
● Which is the canonical procedure from each side for the lifting of the anathemas and the restoration of ecclesiastical communion?
● How could we understand and implement the restoration of ecclesiastical communion in the life of our Church?
● Which are the canonical and liturgical consequences of full communion?
They produced two Reports which were presented to the plenary meeting for clarifications and discussion on the third day of the proceedings. As a result of these discussions the Oriental Orthodox presented a document of Response which opened the way for further discussions in the plenary. A drafting committee consisting of H. E. Metropolitan Bishoy of Damiette, H. E. Metropolitan Gregorios Yohanna Ibrahim of Aleppo, H. E. Archbishop Mesrob Krikorian from the Oriental Orthodox side and Professors Fr John Romanides, Fr George Dragas and Vlassios Phidas from the Orthodox side were appointed to prepare appropriate Proposals to the two church families on lifting of anathemas from each side and restoring full communion among them.
The text of these proposals, unanimously agreed upon after discussion in plenary session, is as follows:
PROPOSALS FOR LIFTING OF ANATHEMAS
1. In the light of our Agreed Statement on Christology at St. Bishoy Monastery 1989, and of our Second Agreed Statement at Chambésy 1990, the representatives of both Church families agree that the lifting of anathemas and condemnations of the past can be consummated on the basis of their common acknowledgement of the fact that the Councils and Fathers previously anathematized or condemned are orthodox in their teachings. In the light of our four unofficial consultations (1964, 1967, 1970, 1971) and our three official meetings which followed on (1985, 1989, 1990), we have understood that both families have loyally maintained the authentic orthodox Christological doctrine, and the unbroken continuity of the apostolic tradition, though they may have used Christological terms in different ways.
2. The lifting of the anathemas should be made unanimously and simultaneously by the Heads of all the Churches of both sides, through the signing of an appropriate ecclesiastical Act, the content of which will include acknowledgement from each side that the other one is orthodox in all respects.
3. The lifting of the anathemas should imply:
a. that restoration of full communion for both sides is to be immediately implemented;
b. that no past condemnation, synodical or personal, against each other is applicable anymore;
c. that a catalogue of Diptychs of the Heads of the Churches should be agreed upon to be used liturgically.
4. At the same time the following practical steps should be taken:
a. The Joint Sub-Committee for Pastoral issues should continue its very important task according to what had been agreed at the 1990 meeting of the Joint Commission.
b. The Co-Chairmen of the Joint Committee should visit the Heads of the Churches with the view to offering fuller information on the outcome of the Dialogue.
c. A Liturgical Sub-Committee should be appointed by both sides to examine the liturgical implications arising from the restoration of communion and to propose appropriate forms of concelebration.
d. Matters relating to ecclesiastical jurisdiction should be left to be arranged by the respective authorities of the local churches according to common canonical and synodical principles.
e. The two Co-Chairmen of the Joint Commission with the two Secretaries of the Dialogue should make provisions for the production of appropriate literature explaining our common understanding of the orthodox faith which has led us to overcome the divisions of the past, and also coordinating the work of the other Sub-Committees.
Damaskinos Papandreou, Metropolitan of Switzerland
Metropolitan Bishoy of Damiette
Prof. Vlassios Phidas
Archbishop Dr Mesrob K. Krikorian
JOINT COMMISSION OF THE THEOLOGICAL DIALOGUE BETWEEN THE ORTHODOX CHURCH AND THE ORIENTAL ORTHODOX CHURCHES
Geneva, November 1 – 6, 1993
ORIENTAL ORTHODOX CHURCHES
Coptic Orthodox Church
H.E. Metropolitan Bishoi Co-President Metropolitan of Damiette General Secretary Holy Synod Coptic Bishopric ET - Damiette Tel: (20) 010/213288, 047/323338, 02/2830247, 050/794009 Fax (20) 057/327053
H.G. Bishop Serapion of Public Advisor Ecumenical and Social Services P.O.Box 9035 Nasr City ET - Cairo Tel: (20) 02/825863, 823888 Fax: 282598
Deacon Dr Emile Maher Ishak Advisor Professor at the Coptic Orthodox Theological College at Cairo 7 Al-Mustashfa St. ET - Shoubra Cairo Tel: (20) 02/2023717, 645996
Doctoral Cand. Joseph Moris Faltas Assistant Co-Secretary Potidaneias 13 GR - 157 72 Athens Tel: (30) 01/7703650
Syrian Orthodox Patriarchate of Antioch and All the East
HE. Gregorios Yohanna Ibrahim Metropolitan of Aleppo Syrian Orth. Archbishopric Sulaimanieh Mar Sim'an Al-Amoodi Str. P.O.Box 4194 SYR - Aleppo Telex 331850 NAHRIN Fax: 449002 pr. Tel: (963) 021/444466 444478
Supreme Catholicosate of All Armenians, Etchmiadzin
HE. Archbishop Dr Mesrob K. Krikorian Co-Secretary Patriarchal Delegate for Central Europe and Sweden Kolonitzgasse 11/11 A - 1030 Vienna Tel: (43) 1/7122506 (ALSO FAX)
Catholicosate of Cilicia
H.E. Aram Keshishian Archbishop of Lebanon President of the World Council of Churches B.P. 80810 - Bourdj Hammoud RL - Beirut Tel: (961) 01/260706 Fax: 495531
H.E. Archbishop Mesrob Ashdjian Prelate of the Eastern Diocese of U.S.A. 138 East 39th Street, USA - New York, NY 10016 Tel: (1) 212/6897810 Fax: 6897168
Malankara Orthodox Syrian Church of the East
Rev. Father K.M. George Kondothra Institut oecuménique de Bossey CH - 1298 Céligny Tel: (41) 022/7762531
Ethiopian Orthodox Church
H.E. Archbishop Makarios of Axum and Tigray P.O.Box 1283 ETH - Addis Ababa Tel: (251) 01/111989 Fax: 551455
Megabe Beluy Yohannes Seife Sellassie Р.О.Вох 31304 ETH - Addis Ababa Tel: (251) 01/791816
ORTHODOX CHURCHES
Ecumenical Patriarchate
HE. Damaskinos Papandreou Co-President Metropolitan of Switzerland chemin de Chambésy 37 CH - 1292 Chambésy Tel: (41) 022/7581629, 7581833 Fax: (41) 022/7581028, 7582416
HE. Chrysostomos Gerasimos Zaphiris Advisor Metropolitan of Peristerion Pan. Tsaldari 63 GR - 121 34 Peristerion Tel: (31) 01/571977, 8043892, 8041769
Rev. Prof. George Dragas Advisor University of Durham Department of Theology Abbey House, Palace Green GB - Durham DH1 3RS Tel and Fax: (44) 091/3845304
Prof. George Martselos Advisor Korytsas 16 GR Kalamaria Thessaloniki Tel: (30) 031/434316
Greek Orthodox Patriarchate of Alexandria
H.E. Petros Yakumelos Metropolitan of Aksum P.O.Box 571 ETH - Addis Ababa Tel: (251) 01/552440 (ANOTHER ADDRESS IN GREECE) 22 Karditsis Street GR -152 31 Halandri Athens
Prof. Vlassios Phidas Co-Secretary Vouliagmenis 500 GR - 174 56 Alimos Tel: (30) 01/9916721
Greek Orthodox Patriarchate of Antiochia
HE. George Khodr Metropolitan of Mont Liban Archevêché Grec Orthodoxe Hadeth RL - Beirut Tel.: (961) 01/275812, 961647, 961209
Russian Patriarchate
H.E. Pitirim Necajev Metropolitan of Volokolamsk and Jurjev Pogodinskaya ul. 20, korp. 2 119435 Moskwa Russian Federation
Mr Nikolai Zabolotski chemin Terroux 27B CH - 1218 Grand Saconnex Tel: (41) 022/7910866
Romanian Patriarchate
HE. Antonie Plamadeala Metropolitan of Transilvania Strada Mitropoliae RO - 2400 Sibiu Tel: (40) 092/411584, 412867 Fax: 415521
Church of Cyprus
H.E. Barnabas Solomos Horepiskopos of Salamis Iera Archiepiskopi Kyprou P.O.Box 1130 CY - Nicosia Tel: (357) 02/474411-6 Fax: 474180
Prof. Andreas Papavasiliou 8, Romanos Street CY - 134 Nicosia Tel: (357) 02/473712
Church of Greece
H.E. Meletios Kalamaras Metropolitan of Nikopolis and Preveza GR - 481 00 Preveza Tel.: (30) 0682/28715, 26734 Fax: 27953
Rev. Prof. John S. Romanides Eleftherias 23 GR -174 55 Alimos Athens Tel. and Fax: (30) 01/9827856
Church of Albania
Rev. Jani Trebicka Kisha Orthodhokse Autogefale te Shqiperisë Tirana Albania Tel:(355) 042/34117
Rev. Martin Ritsi Kisha Orthodhokse Autogefale te Shqiperisë Tirana Albania Tel:(355) 042/34117
Czechoslovakian Orthodox Church
Rev. Protopr. Prof. Pavel Ales Masarykova 17 77200 Olomouc Czech Republic
Tel.: (42) 068/5222475
Prof. Roman Juriga Arne Nováka 4
60200 Brno Czech Republic
Tel: (42) 05/759903
Finnish Orthodox Church
Rev. Father Heikki Huttunen Liisankatu 29 SF 00170 Helsinki
Tel: (358) 90/1352616, 1351335
Syrian Patriarchate
of Antioch and all the East
Damascus, Syria
2/16/1994
His Grace Metropolitan Bishoy of Damiette
Co-President of the Joint Commission of the
Theological Dialogue between the Orthodox Church
and the Oriental Orthodox Churches.
---------------------------------------------------------------------------------------------------------
Dear brother in Christ,
Apostolic Benediction and greetings in our Lord Jesus Christ.
I have the pleasure to inform you that our Syrian Orthodox Church has received with great appreciation the out-come of the Theological Dialogue between the Orthodox Church and the Oriental Orthodox Churches.
We are in agreement with the proposals of the Joint Commission which were signed by our representatives on Sept.1990 and Nov.1993, which are based on the theological agreed statement of St. Bishoy Monastery of June 1989.
We would like to affirm the proposal of the Joint Commission, that the lifting of the anathemas should be made unanimously and simultaneously by both Church families.
We shall continue to pray that our Lord Jesus Christ may give further success and progress in the mentioned dialogue for the glory of God and witnessing Orthodoxy in our unity.
With best wishes, yours in Christ
Ignatius Zakka I Iwas
Patriarch of Antioch and all the East
Supreme head of the Universal Syrian
Orthodox Church
His Grace Metropolitan Bishopy
Coptic Orthodox Church
Damiette-Egypt
--------------------------------------------
Pastoral Agreement
Between
The Coptic Orthodox Church
and
The Greek Orthodox Patriarchate
of Alexandria and all Africa
Since the Holy Synods of both the Coptic Orthodox Church and the Greek Orthodox Patriarchate of Alexandria and all Africa have already accepted the outcome of the official dialogue on Christology between the Orthodox Church and the Oriental Orthodox Churches, including the two official agreements: the first on Christology signed in June 1989 in Egypt and the second also on Christology and on the lifting of anathemas and restoration of full communion signed in Geneva 1990, in which it is stated that "In the light of our agreed statement on Christology..
It was agreed to have mutual recognition of the sacrament of Baptism, based on what St. Paul wrote "One Lord
But since up till now we are waiting for the responses of the Holy Synods of some other churches in both families, the restoration of full communion is not yet reached between the two sides of the bilateral dialogue. And due to the pastoral consequences and implications caused by mixed Christian Marriages between the members of the two Patriarchates of Alexandria, having the majority of their people living in the same countries. Those marriages being difficult to perform in both Churches at the same time or in concelebration. The result is that many sensitivities are created between the two families of the partners of such marriage. Those sensitivities which can extend even after the marriage and may affect the relation between the two communities of churches.
For those mentioned reasons, the Holy Synods of both Patriarchates have agreed to accept the sacrament of marriage which is conducted in either Church with the condition that it is conducted for two partners not belonging to the same Patriarchate of the other Church from their origin. Both the bride and the bridegroom should carry a valid certificate from his/her own Patriarchate that he/she has a permit of marriage and indicating the details of his/her marriage status up to date.
Each of the two Patriarchates shall also accept to perform all of its other sacraments to that new family of Mixed Christian Marriage.
It is agreed that the Patriarchate which shall perform the marriage shall be responsible for any marriage problems that may happen concerning this certain marriage, taking into consideration the unified marriage affairs law signed by the heads of Churches in Egypt in the year 1999.
Each Patriarchate shall preserve its right not to give its sacraments to any person whom she does not find fulfilling its canons according to the Apostolic Tradition.
Cairo in 05/04/2001
Petros VII Pope and Patriarch
of Alexandria and all Africa
Shenouda III
Pope of Alexandria and Patriarch of
the See of St. Mark
Agreement with the Catholic Church regarding the nature of Christ
In the love of our God the Father, by the grace of the Only Begotten Son, and by the gift of the Holy Spirit.
On Friday, the 12th of February 1988, the mixed commission of the dialogue between the Catholic Church and Coptic Orthodox Church met in the Monastery of Saint Bishoy, Wadi El Natrun, Egypt.
H.H. Pope Shenouda III opened the meeting by prayer. His Excellency Giovanni Moretti, the Apostolic Nuntius in Egypt, and Father Duprey, Secretary of the Vatican Secretariate for Promoting Christian Unity, attended this meeting representing H.H. Pope John Paul II and enabled to sign this- agreement. Also bishops delegated by His Beatitude Stephanos II Ghattas, Patriarch of the Coptic Catholic Church, were present and delegated to sign this agreement.
We are rejoiced at the historical meeting that happened in Vatican on May 1973, between H.H. Pope Paul VI, and H.H. Pope Shenouda III.
This was the first meeting since about 15 centuries between our two Churches. In that meeting we found ourselves in agreement in many issues of faith. In this meeting also a mixed commission was formed to discuss the issues of difference of doctrines and faith between the two Churches aiming at church unity.
Previously, in Vienna, September 1971, Pro-Oriente arranged a meeting between the theologians of the Catholic Church and those of the Oriental Orthodox Churches: the Coptic, the Syrian, the Armenian, the Ethiopian, and the Indian. They achieved an agreement concerning Christology.
We are grateful to God that we are now able to sign a common formula expressing our official agreement in Christology which was already approved by the Holy Synod of the Coptic Orthodox Church on 21st June, 1986.
All other issues of difference between our Churches will be discussed successively according to God's will.
Agreed Statement on Christology
"We believe that our Lord
At the same time, we anathematize the Doctrines of both Nestorius and Eutyches"."
Signatures:
[Document signed by 25 Signatories]
What was stated in 1964 in the decisions of the Second Vatican Synod in the doctrinal constitution / chapter 2 item (16) which stated:
"As for those who have not yet accepted the Bible
Those who sin with ignorance to the Bible of Christ and His Church, and they search for God with good hearts, and seek Him with their deeds, under the influence of grace, to fulfill His will which is apparent to them, while they are dictated by their conscience, can reach eternal salvation.”
These decisions of the Second Vatican Synod in the meeting on 19 February 1965, were presented to the Hindu and Buddhist religions in a statement on the Church's relationship with religions in item (2), which reads as follows:
“There is a certain awareness among the various Nations, from ancient times to the present day, of this hidden power represented in the course of things and in the events of human life, sometimes even the knowledge of the greatest being and even the Father as well. This realisation and this knowledge has brought the religious spirit into the depths of hearts, while the religions associated with the advancement of culture try to answer the same questions with a deeper knowledge and a linguistically superior style. So followers of Hinduism are looking closely at the mystery of divinity and express it with an inexhaustible flood of symbolic imagination. Using deep philosophical theories, they also seek freedom from the fear of life in different forms of life of asceticism, by deep meditation, or by resorting to God with love and confidence.
As for Buddhism, in its various forms, recognises the original impotence of this volatile world. It teaches the way in which people, with their heart, through piety and trust, can reach a state of complete liberation or reach the height of radiance with their own efforts or with the help of God Almighty.""
What was stated in 1965 in the decisions of the Second Vatican Synod in the Pastoral Constitution/Part 1/Chapter 1/Item 22, which stated the following:
" It is certain for the Christian
However, this is not limited to believers in Christ alone, but also includes all people of good will, whose grace works in their hearts in an invisible manner. Since Christ has died for everyone, and since the final call is common to all people, which is a divine call, we must know that the Holy Spirit prepares for all, in a way that God knows, the means of sharing the secret of the Resurrection.""
Statement of the Holy Synod of the Coptic Orthodox Church
The Holy Synod of the Coptic Orthodox Church met on Wednesday morning 03/09/2003, under the chairmanship of His Holiness Pope Shenouda III, in St. Anthony Church, in the Papal residence, in St. Rewis Monastery in Cairo, after examination the attempts of some Western churches to legalise homosexuality, and the marriage of two of the same sex, and the ordination of such people in different Pastoral ranks, men and women, in their churches, and the pursuit of ordination of a Bishop of this kind, in the Episcopal Church in New Hampshire in the U.S.A., the Holy Synod decided – unanimously – the condemnation of these things categorically, according to the teachings of Christ, and the texts of the Bible with its testaments: Old and New, and based on the responsibility in testifying for the truth of the Bible.
1. Jesus clearly condemned homosexuality, when he spoke of the destruction of Sodom and Gomorrah in Luke 10:12. See also Genesis 19:24, and Jude 7. Likewise, the Bible warns: "Do not be deceived. Neither fornicators
2. Homosexual marriage is against the divine plan for marriage and creation, as Jesus says: "But from the beginning of the creation
3. Those who are chosen for the ranks of ecclesiastical care must adhere to the teaching of the Bible, and "A bishop must be blameless… sober-minded
And accordingly, we condemn and strongly oppose homosexual marriage in general, and more dangerously their ordination to the ranks of priesthood and pastoral care.
The Holy Synod also declares:
1. These movements are inconsistent with the teachings of the Bible, as they threaten the stability of natural marriage, the nature of family formation, community ethics, the purity of the Church, the future of attempts at ecclesiastical unity, and ecumenical movements.
2. Those who rely on human rights lawsuits to encourage homosexuality, ignore that it is not human rights to spoil oneself, or to spoil the other, for true freedom does not destroy the nature of man, nor does it contradict divine commandments, ethics, and public morals.
3. We also encourage bold voices both inside and outside this Church, who oppose homosexual marriage or the practice of it outside marriage, or their ordination in the ranks of priesthood or pastoral care, calling on all Churches to obey all the teachings of the Bible without alterations or concessions, as her members do not have the right to vote on the divine command that was received in the Bible.
4. This abnormal practice is a stumbling block for others, a bad example, and a bad reputation, and it is a danger to the future of these Churches themselves, and their exposure to division and disintegration.
5. While we condemn homosexuality, we call on them to repent of this sin, out of concern for their eternal destiny.
The Holy Synod decided to announce this statement in all available media inside and outside Egypt, and to send it to all ecumenical councils such as the World Council of Churches, the Middle Eastern Council of Churches, and the Synod of the Churches of: America, Europe, Australia, Canada, and Africa.
Chairman of the Holy Synod
[Signed: Shenouda 3]
Pope Shenouda III
Pope of Alexandria and Patriarch of the See
of St. Mark
Secretary of the Holy Synod
[Signed: Bishoy]
Metropolitan of Demitte and Kafr El Shekh
and Belqas and the Wilds
Statement of the Christian Churches in Egypt
The heads and representatives of the Christian Churches in Egypt in all their denominations met, under the chairmanship of His Holiness Pope Shenouda III in the Papal residence in the Monastery of St. Rewis in Cairo, Monday evening 08/09/2003.
After the attendees examined the attempts of some Western churches to legalise homosexuality, and the marriage of two of the same sex, and the ordination of such people in different Pastoral ranks, men and women, in their churches, and the pursuit of ordination of a Bishop of this kind, in the Episcopal Church in New Hampshire in the U.S.A., the attendees decided – unanimously – the condemnation of these things categorically, according to the teachings of Christ, and the texts of the Bible with its testaments: Old and New, and based on the responsibility in testifying for the truth of the Bible.
1. Jesus clearly condemned homosexuality, when he spoke of the destruction of Sodom and Gomorrah in Luke 10:12. See also Genesis 19:24, and Jude 7. Likewise, the Bible warns: "Do not be deceived. Neither fornicators
2. Homosexual marriage is against the divine plan for marriage and creation, as Jesus says: "But from the beginning of the creation
3. Those who are chosen for the ranks of ecclesiastical care must adhere to the teaching of the Bible, and "A bishop must be blameless… sober-minded
And accordingly, we condemn and strongly oppose homosexual marriage in general, and more dangerously their ordination to the ranks of priesthood and pastoral care.
The Attendees also declare:
1. These movements are inconsistent with the teachings of the Bible, as they threaten the stability of natural marriage, the nature of family formation, community ethics, the purity of the Church, the future of attempts at ecclesiastical unity, and ecumenical movements.
2. Those who rely on human rights lawsuits to encourage homosexuality, ignore that it is not human rights to spoil oneself, or to spoil the other, for true freedom does not destroy the nature of man, nor does it contradict divine commandments, ethics, and public morals.
3. We also encourage bold voices both inside and outside this Church, who oppose homosexual marriage or the practice of it outside marriage, or their ordination in the ranks of priesthood or pastoral care, calling on all Churches to obey all the teachings of the Bible without alterations or concessions, as her members do not have the right to vote on the divine command that was received in the Bible.
4. This abnormal practice is a stumbling block for others, a bad example, and a bad reputation, and it is a danger to the future of these Churches themselves, and their exposure to division and disintegration.
5. While we condemn homosexuality, we call on them to repent of this sin, out of concern for their eternal destiny. We also call on the concerned churches outside Egypt to take a decisive stand against these deviations.
6. The attendees welcomed what the Egyptian Episcopal Church announced its categorical rejection of homosexuality and considering it a heinous sin and its rejection of the ordination of such in the priestly ranks.
The attendees decided to announce this statement in all available media inside and outside Egypt, and to send it to all ecumenical councils such as the World Council of Churches, the Middle Eastern Council of Churches, and the Synod of the Churches of: America, Europe, Australia, Canada, and Africa. With particular importance of referring to the position of the Egyptian Episcopal Church.
[Document signed by 13 signatories]
Oriental Orthodox-Reformed Dialogue "Kerk en Wereld
September 13, 1994
Agreed Statement on Christology
Introduction
In our search for a common understanding of the differences in Christology that have existed between us, we have thought it appropriate to focus upon the Formula of Union, A.D. 433. This formula represents an agreement reached by Antioch and Alexandria following the Third Ecumenical Council in 431, and, as such, provides a common point of departure for both parties. We find the interpretations in this agreement to be in accord with the Christological doctrines in both of our traditions.
Agreed Statement
‘We confess our Lord Jesus Christ, the only-begotten Son of God, perfect in divinity and perfect in humanity, consisting of a rational soul and a body, begotten of the Father before the ages according to His divinity, the Same, in the fullness of time, for us and for our salvation, born of the Virgin Mary, according to His humanity; the Same consubstantial with the Father according to His divinity, and consubstantial with us according to His humanity. For a union has been made of two natures. For this cause we confess one Christ, one Son, one Lord.
‘In accordance with this sense of the unconfused union, we confess the holy Virgin to be Theotokos, because God the Word became incarnate and was made human, and from the very conception united to Himself the temple taken from her. As to the expressions concerning the Lord in the Gospels and Epistles, we are aware that theologians understand some as common, as relating to one Person, and others they distinguish, as relating to two natures, explaining those that befit the divine nature according to the divinity of Christ, and those of a humble sort according to His humanity.' [Based on the Formula of Re-Union. A.D. 433]
The four adverbs used to qualify the mystery of the hypostatic union belong to our common Christological tradition: "without commingling"" (or confusion) (asyngchytos)
Both sides agree in rejecting the teaching which separates or divides the human nature, from His divine nature or reduces the union of the natures to the level of conjoining. Both sides also agree in rejecting the teaching which confuses the human nature in Christ with the divine nature so that the former is absorbed in the latter and thus ceases to exist.
The perfect union of divinity and of humanity in the incarnate Word is essential for the salvation of the human race. "For God so loved the world
Conclusion
In offering this statement, we recognize the mystery of God's act in Christ and seek to express that we have shared the same authentic Christological faith in the one incarnate Lord.
We submit this statement to the authorities of the Oriental Orthodox Churches and to the Executive Committee of the World Alliance of Reformed Churches for their consideration and action.
Signatures of Co-Chairmen
His Grace Metropolitan Bishoy
Secretary of the Holy Synod
of the Coptic Orthodox Church
The Rev. Dr. Milan Opocensky General
General Secretary of the World Alliance
Reformed Churches
The meeting was honoured by the presence of H. H. Pope Shenouda III, Pope of Alexandria and Patriarch of the See of St. Mark. His Holiness gave a speech in the opening session and participated in some other sessions.
List of Participants
His Grace Metropolitan Bishoy
Coptic Orthodox Church (Egypt)
His Grace Bishop Moussa
Coptic Orthodox Church (Egypt)
His Grace Bishop Eustathius
Matta Roham
Syrian Orthodox Patriarchate of Antioch
His Grace Bishop G. M. Coorilos
Orthodox Syrian Church of the East (India)
The Rev. Dr. Kondortha M. George
Orthodox Syrian Church of the East (India)
The Rev. Seife Selassie Yohannes
Ethiopian Orthodox Church
The Rev Dr. Karel Blei
Netherlands Reformed Church
Dr. Silke-Petra Bergjan
Reformed Church in Germany
The Rev. Dr. Christopher Kaiser
Reformed Church of America
The Rev. Dr. Peter McEnhill
Church of Scotland
The Rev. Dr. Milan Opocensky
Evangelical Church of Czech Brethren
Dr. George Sabra
Evangelical Union of Lebanon
The Rev. J. Jayakiran Sebastian
Church of South India
The Rev. Dr. Eugene Turner Presbyterian Church (USA)
The Rev. Dr. Rebecca Harden Weaver
Presbyterian Church (USA)
Dr. H. S. Wilson Church of South India
The Committee prepared a draft of this Constitution, starting in 1985, chaired by His Holiness Pope Shenouda III. The draft of this Constitution was distributed to the members of the Holy Synod in the meeting of the Synod in 1987, so that their Eminences would study this and make their comments. This request was repeated in the meeting of the Synod in 1988 to give more opportunities for study and review.
In the meeting of the Synod Committees in June 1989, prior to the Holy Synod, all the bishops present on 10/06/1989 and 11/06/1989 reviewed and prepared it in its current form, and His Holiness Pope Shenouda III directed in the meeting on 11/06/1989 to print and distribute [the draft Constitution] to the Holy Synod after it was signed by eighteen bishops. After discussing it in the Synod meeting and making the necessary amendments, the Holy Synod approved it in the meeting of 25/05/1991.
This Constitution is necessary to organise the life of consecrated service of women, and it gives strength and steadfastness to their service, as it paves the way for setting ritual prayers of consecration for virgins and widows for each rank of consecration.
The proposed Constitution followed long experiences in the pastoral care of consecrated female servants for those who participated with His Holiness Pope Shenouda III in its formulation and preparation.
Article 1:
This constitution is applied initially and is subject to amendment according to the needs of consecrated female servants in the Church.
Article 2: Definition of consecrated female servants, and her job in the service of the Church.
Consecrated female servants are virgins who serve full-time. She must be over 25 years old; or a widow who is not recently widowed (at least five years as a widow) who is of no less than fifty years of age, and not associated with family duties. The consecrated female servants is ordained to one of the ranks of deaconess, and it does not have a priestly rank. It is the service of children and women in the church, in addition to some general activities such as working in various branches, print shop, translation, printing and distribution of tapes of all kinds.
Article 3: Qualifications
Age: The age of consecration is not less than 25 years, but she may be accepted as a pre-test [probationary period] prior to this age.
Spiritual qualities: She has a relationship with God and has appropriate spiritual qualities, and has proven her love for virginity, and has a good testimony from her father confession, and from the bishop who commends her for dedication, and has a previous successful service for which she is well-known. She is characterised by meekness, obedience, impartiality, decency and good dealing with others, and does not have real family contraindications, and she is as healthy as possible.
She has a nature appropriate to the type of service for which she will be devoted and for sound worship.
Article 4: Duration of Probationary Period
A period of three years [broken down as follows:]
a. 1 year of probation in her layperson clothes at the Consecration Preparation Centre:
It is a period of spiritual, scholastic and educational preparation, in which one studies the Bible, the Coptic language, melodies, Church history, hagiography, particularly the pastoral care and service saints, and some religious and ritual information, educational studies, and studies in each branch of consecration service, housekeeping, and practice the virtues necessary for consecrated life such as obedience, commitment, calmness, love, humility and a spirit of service.
It is permissible at the end of this first probationary year to be practically trained in the service environment as an aid to one of the consecrated servants or beginners.
b. 2 years of preparation in beginner clothes:
In addition to the above, she trains in practical service in all its branches and fields. And during this period, she can assume responsibilities inside or outside the preparation centre, and reports are written about her, and her talents are tested in what service she can best perform.
If she passes the probationary period, and has a good testimony, she is recommended to be consecrated servant.
Article 5: Full-time
A consecrated female servant is required to be full-time.
It is permissible for the applicant of consecration to retain her layperson job during the first probationary year (such as obtaining a leave without pay if she is an employee), and if the preparation centre considers postponing the decision of her consecration, she may be advised to extend her leave.
A consecrated female servant is a virgin unconnected with duties towards a husband or children, able to devote herself to the service, and has vowed to be virgin.
She could be a widow but not related to family duties provided that she is not recently widowed, and she is not less than fifty years old. She has the intention of vowing widowhood and has the necessary spiritual attributes.
Article 6: Age
A virgin is not consecrated until she attains the age of twenty-five.
A widow is not consecrated until she attains the age of fifty, and she is confirmed as a widow if she attains the age of sixty. Those can be accepted on probation or beginners before that age (within the three years required for testing and preparation .(
Article 7: The ritual of worship
a. Spiritual life during the period of testing and preparation, is organised by detailed internal bylaws.
b. These bylaws includes a common spiritual system with fixed time that the applicants of consecration should adhere to, which includes psalm prayers, praise, spiritual reading, and meditation, with periods of silence, calmness, and non-communication periods. Added to this are the special prayers and spiritual work, while fasting all the fasts of the Church. There is no objection to setting a day per week for focused spiritual work, with a special program.
c. This spiritual system is applied to consecrated female servants during the periods of retreat that they spend together, in addition to the necessary special studies or meetings required for them.
d. Also, bylaws are established for the spiritual life of the consecrated female servants who live in one house and go out to serve. All consecrated female servants adhere to it in accurate appointment keeping, and organising their entry, exit and communal life.
e. Spiritual studies should include the biographies of well-known servants in the history of the Church and various studies on service in the Church and provide references to these studies such as: biographies of the servant fathers including St. Abram, Bishop of Fayoum, St. Sarabamoun Abu Tarha, Fr. Mikhail Ibrahim, and the biography of Fr. Bishoy Kamel and the biography of teacher Ibrahim El Gohary and quotes from all parts of priest's diary book. Chapters on ideal motherhood, examples in social service, examples from the life of Patriarchs and Bishops in pastoral care, and extracts from the lives of martyrs in the areas of service (Didimus and Theodora), prayer in service, faith, sacrifice and humiliation, putting effort into service, with examples from the life of Paul the Apostle.
Article 8: Consecrated servants' preparation centre
It is possible for some preparation centres for consecrated female servants to host those who serve in the Diocese in which there are no similar centres, in addition to the consecrated female servants required to serve the Dioceses in which these centres are located.
To establish a preparation centre, it is necessary to have a place of residence for the consecrated female servants to live in a spiritual life with a specific system and under supervision, places for study, people for teaching, systematic books and individuals suitable for training consecrated female servants to serve. For this reason, the Dioceses wishing to form a consecrated female servants' centre should submit an application to establish the centres with an indication of the possibilities available for it. In the event of initial approval, a follow-up is made to look into the effectiveness of this centre and its ability and success in preparing the consecrated female servants in preparation for final approval, and the training centres submit an annual report to the Supreme Committee.
Article 9: Consecrated female servants' houses
Consecrated female servants have a special place to live in their areas of service and live in a communal spiritual life with a special system that is regulated by the bylaws of the house.
Article 10: Spiritual Supervision
Supervision by the Bishop of the diocese in the places for which they are responsible for works. And supervision by the Bishop responsible for the consecrated female servants' centre and consecration generally. It is possible for the two supervisor roles to be conducted by one bishop if the consecrated female servant has graduated from his preparation centre.
Spiritual supervision requires a father of confession and a housekeeper. The Bishop in charge of the centre appoints a father of confession and housekeeper for the applicants of consecration in their preparation centres, and also for the consecration houses that contain the consecrated female servants.
It is preferable that the father of confession be one for each consecrated group.
Article 11: Monthly meeting
A monthly meeting is held at the consecrated female servants’ reparation centre, which includes all the consecrated servants and applicants for consecration, under the supervision of the specialised Bishop. It is a spiritual meeting with a special program for pastoral care and service of the lost sheep. The Bishop also listens to the questions they present concerning their life, work or study.
Article 12:
The preparation centre and the diocese of service maintain a file for each applicant of consecration and consecrated female servants, including:
a. A monthly report of the applicant of consecration or the consecrated female servants.
b. A monthly report from the centre housekeeper.
c. A monthly report from the place of service.
A simplified version of the report be developed that includes service, the extent of its mastery, punctuality, obstacles, interactions, and so on.
Article 13: Promotions and penalties
1. A consecrated female servant can be promoted from a consecrated servant to a sub-deaconess after at least five years and to a deaconess after at least another five years, according to her experience and the extent of her mastery of her work and her good behaviour and interactions according to reports written about her and by recommendation from the Bishop of the Diocese in which she serves at the time of promotion and from the Bishop of the service preparation centre. The final promotion will be by way of a decision of the Supreme Committee for Consecrated Servants Affairs.
2. A consecrated female servant can be promoted in a particular type of responsibility according to the trust of the Bishop with whom she works with the extent of her ability.
3. If wrongdoing is proven regarding a consecrated female servant based on an investigation, it is kept in her record, sanctions can be imposed on her such as stopping her service for a certain period, delaying or disrupting her promotion, reducing her responsibility, returning her for a period to the service preparation centre, or imposing a Church penalty on her, or simply reprimanding her, warning her, or any punishment within these limits, according to the evaluation of the Bishop.
4. If the Bishop in charge of the consecrated female servants’ preparation centre desires this, she can be transferred to the Supreme Committee of Consecrated Servants (Footnote: see Article 19 in this Appendix) for investigation and consideration of the extent of the stability of her service and the satisfaction of this Bishop of her, and her continuation of the service under his leadership, or directing her to another centre of the consecrated and that Bishop agreed to her transfer there, or to consider the possibility of continuing on the path of consecration.
5. Some wrongdoings do not require a written investigation, but rather it is sufficient to advise, educate, guide and offer spiritual training.
Article 14: Work
A consecrated female servant plays a major role in assisting the Bishop and the Priest in serving the women's sector in the Church, as well as serving the youth and serving various activities of the Church. It is possible that the consecrated female servants assist the Bishop or the Priest in the baptism of adult women and prepare them for baptism as catechumens. [They also work in] the service of women’s meetings, young women and female employees and the lost sheep, and service of widows and orphans, supervising the homes of female students and expatriate employees, service of social development and in literacy, service of the female workers in factories, and it is possible that the consecrated servant also serves the Church nursery: infant nursery, child nursery and the necessary educational activities and spiritual education.
A consecrated female servant also provides spiritual and social supervision of the homes for the physically or mentally handicapped and elderly care homes.
In the field of workshop service, consecrated female servant can supervise education of knitting, embroidery, carpet, leather and woodworks that are suitable for women and can be involved in making priestly outfits, altar tables, and sanctuary fabrics, and in drawing icons, mosaic and fresco works, as well as in the manufacture of ceramics and paint, stained glass, and enamel painting, and many of the products and works that contribute to the service of the Church.
In relation to media, consecrated female servants can supervise the printing and distribution of tapes of all kinds and in creating forms of media for the church education service for children. consecrated female servants can work in translation and in the printing and publishing of books, religious photos and publication.
Article 10: Special pastoral care for consecrated female servants
A consecrated female servant should feel stable in the care of the Church which provides for all her needs in all aspects of life and service.
Spiritually: This was mentioned above regarding spiritual supervision.
Health: The responsible Bishop is concerned with following up the sisters’ health and providing them with the necessary treatments. It is preferable that a specialist doctor perform a periodic examination to determine her state of health.
Work: periodic supervision of the sisters, whether from the responsible Bishop or the direct officials, whether associations or churches etc.
A consecrated female servants needs the Bishop to study the conditions of her work, the extent of her success, the obstacles to her service, and the removal of these obstacles to feel the support of the Church in her service, and that is one of the factors of her stability in her service.
Finance: In the case of consecrated female servants serving in a place as a group serving in a centralised way within a Diocese, the income of the activities that they serve shall be allocated to spend on their needs or according to the opinion of the responsible Bishop, provided that he manages all the needs of the group.
● Some projects can be set aside to spend on consecrated female servants for these groups.
● The employer sends the monthly contribution that is agreed upon to the consecrated servants’ preparation centre that manages and disburses all needs.
Article 16: Retreat periods, training courses and their relationship to work
Retreat periods are divided into:
Weekly retreats: a day of the week inside the consecrated servant’s room with a special program from the father of confession.
Monthly retreat: during the monthly meeting at the preparation centre.
Quarterly retreat: A week in a monastery or a secluded place designated for that, such as the preparation centre, and the person who replaces the consecrated female servant is assigned to do her work during her retreat.
Training courses: Training sessions are held at the preparation centre whenever necessary, in specialised topics that the consecrated female servants need in their spiritual services.
Article 17: The relationship of the consecrated female servants to their families and social relations
● Specific visits to the family on certain occasions with the permission of the responsible Bishop and the arranging sister.
● When serving the lost sheep, this must be done without getting involved in troubled social relationships. Not every consecrated female servant undertakes service of the lost sheep, but when this service is necessary, the consecrated female servant takes special permission from the Bishop of the Diocese and from the consecrated female servants’ preparation centre, and her service is limited to the lost female sheep only as she has nothing to do with lost male sheep or teaching men.
● In financial terms, the consecrated servant should not take any of her family's money, but rather provide her family's up-to-date money to the consecrated female servant’s preparation centre, and the money that reaches her in her service to the place she serves, or to Ecclesiastical institutions determined by the giver.
● With regard to the personal non-monetised gifts that reach the consecrated female servant, the disposition there shall be carried out under the guidance of the responsible Bishop in the preparation centre or the father of confession or the spiritual mentor of the consecrated female servants according to the system agreed upon.
Article 18: Uniforms (clothing) suitable for each rank of consecration
A consecrated female servant should be adorned with the dress of decency and for this her dress is loose fitting, down to the feet, and the head is covered with a suitable covering that covers all her hair. Her appearance should show that she had put the world behind her, and she wears a cross made of leather.
It is possible to distinguish the rank of the consecrated servant by means of a sign in the costume, such as the presence of a ribbon of a specific color on the edge of the head covering.
Article 19: The Supreme Committee for the Consecrated Female Servants Affairs
It is chaired by His Holiness the Pope and Patriarch, and its members are members of the Pastoral Care and Services Committee of the Holy Synod, in addition to the Metropolitans and Bishops who oversee the centres for the preparation of the consecrated female servants. This Committee will generally supervise everything related to consecrated female servants and their preparation centres, implement the articles of this Constitution, interpret its terms, determine all items not mentioned in the Constitution, and propose amendments to the Constitution or include new articles to it if necessary.
Article 20: Transfer of a consecrated female servant
A consecrated female servant is transferred based on the decision of the Bishop supervising the consecrated servants’ centre if she requests it, or if the Bishop of the Diocese in which she serves requests a transfer. The Bishop of the Diocese is entitled to transfer her within his Diocese, with the approval of the consecrated female servants’ preparation centre.
Article 21: The Pledge
Before entering the actual consecration, the applicant for consecration signs a pledge that she will comply with these requirements and accept its regulations. It is possible to read the pledge on the day of her consecration.
Article 22: Consecration ritual
It is necessary to have a ritual to consecrate virgins and another to consecrate widows. It is noted that the ritual of consecration includes prayers without laying of hands.
Report of the Care and Service Committee on
Consecration of Women
It is well known that the Deaconess rank in the Church is not a priestly rank, as there is no priesthood for women, and the Virgin Mary, the lady of the heavenly and earthly people, and the mother of the incarnate God, did not receive any priestly rank even though she was a spiritual mother of all the Apostles and was associated with them in service.
Looking at the urgent need for the service of the women in the Church, His Holiness Pope Shenouda III decided to return this rite after it had ceased to exist since the thirteenth century.
The Committee recommended noting some general observations:
1. It is noted that the ranks of deaconesses are in the old rites: female Readers, Sub-Deaconesses, and Deaconesses. The current use is: consecrated servant, Deaconess' assistant, and Deaconess.
2. The accompanying rite belongs to the consecrated servant (first rank), while the rituals of the Deaconess’ assistant and Deaconess are being prepared.
3. The rite is called "the ritual of consecration of women."""
4. This is done without the laying of hands, which is the opposite of what is done in priestly ordinations. However, she is also consecrated by a Bishop.
5. That these prayers be at a special Liturgy attended by women, because their service is not for all people but for a specific sector of it.
6. The prayers should not be conducted after the Prayer of Reconciliation as they are not considered as a priestly order.
7. The time for consecration will be after the doxologies of matins, and before the incense is raised, and it will begin by saying “(so and so), a consecrated servant” or, “(so and so), a Deaconess’ assistant.”
8. In the consecration of complete Deaconesses, the Bishop says, “we call you (so and so), a Deaconess in the Holy Coptic Orthodox Church of God.” As for the rank of consecrated servant and a Deaconess' assistant, the bishop does not use the phrase “we call you”.
9. The consecrations are conducted without specifying a particular church.
Ritual of Consecration of Consecrated Female Servants
in the Coptic Orthodox Church
The applicant for consecration reads one of the three types of the pledges, and stands in front of the Sanctuary bowing her head in humility. After the Lord’s Prayer and the Thanksgiving Prayer, the following prayers are read out by the Bishop:
The Bishop says:
"O Lord
"O Lord
"O you who have poured out your Holy Spirit on men and women alike
"O Lord
As you have allowed it in the past, O Lord, allow this woman who is standing before you today, to participate in your service without falling into condemnation before you, and pour out the grace of Your Holy Spirit upon them with grace and mercy ...""
"O Lord
"O eternal Lord
“O Lord, God, the Holy and Almighty, who sanctified women by the birth of Your only Son from the Blessed Virgin Mary, according to the flesh; we ask you, O Lord, to hear us and have mercy on us.” (Lord, have mercy)
"O You who granted the grace of the Holy Spirit
"O God
O Lord, grant them power to abide joyfully by Your teachings that You have appointed for their service as a canon. O Lord, give them a spirit of meekness, power, praise, forbearance, and patience, so that if they carry your yoke with joy and struggle patiently, they will be granted the crowns of service.”
"Yes
"O Lord
The Deacon says: Let us ask the Lord.
The Bishop continues the prayer, saying:
● For the peace of the holy, catholic, apostolic Church, let us ask the Lord (Lord, have mercy).
● For the service of women in Church, for the female poor, the sick, and the catechumens, let us ask the Lord (Lord, have mercy).
● For these applicants to the service of consecration by nomination of those who presented them, that the Lord may give them grace and power and bless their service, as He blessed the service of Phoebe in the past, let us ask the Lord (Lord, have mercy).
Finally, make us worthy to say thankfully: Our Father who art in heaven…
● After that, the Bishop signs them by the Cross with the three standard signings (without the laying of hands), and he says each time:
(…) a consecrated servant in the holy Coptic Orthodox Church of God. (Khen Ifran...)
Then he blesses the service vestments (signing them with the three signings), which they wear.
Then he reads the following commandment to her:
“Know, blessed daughter, that the Lord chose you for the service of consecration in the holy Church. So keep the commandment, and be alert to always be blameless and keep the consecration vestments without blemish. Let praise be in your mouth and always be full of grace through the holy Mysteries. Be obedient to your father, the Bishop, and those who guide you in the God’s way. Be faithful towards doctrine and the service to which entrusted by the Church. May the Lord grant you power by His grace, and He will count you with the wise virgins, who are the blessed brides of Christ.”
The Pledge of the Consecrated Servant and Deaconess' Assistant
I (…), the weak, in requesting to be accepted in the way of consecration in the Coptic Orthodox Church, pledge before the Altar of God, and before our father, His Holiness Pope Shenouda III / His Eminence the Metropolitan / His Grace the Bishop, to commit: to [abiding by] the commandments of the Holy Bible, the Coptic Orthodox doctrine, and to partake of the mysteries of confession and communion, and to strive in spiritual life, and to be faithful in the responsibility [given to me], and to deal with others in a good manner, and to submit to the hierarchy of the Church represented in His Holiness Pope Shenouda III / His Eminence the Metropolitan / His Grace the Bishop.
For as I receive the blessing of putting on the attire of consecration (or Deaconess' assistant) on this day, (date) AD, (date) AM, I pledge that my continued wearing of the vestments will be conditional on my commitment to the way of consecration till the end, by the grace of God.
I ask you to pray for me. Behold, a prostration. Absolve me and bless me, my master, Your Holiness the Pope / Your Eminence the Metropolitan / Your Grace the Bishop.
Deaconesses in the Church
Deaconess services in the church
The Deaconess in the Church can perform many services such as:
1. Assisting the Priest in the baptism of the elderly women (neither in the ritual nor in prayer, but in care).
Because the Priest only has to put his hand on the head of the baptised woman, which is during the baptism: he immerses her in the water of baptism three times in the name of the Father, the Son, and the Holy Spirit. After her exit [from the water] she wears her clothes, then the Priest gives her the sacrament of Chrism, anointing her on the visible parts of her body only.
It is advisable to have a deaconess with the baptised person to help her with what she needs to do before and after the baptism.
2. Maintaining order in the places where women sit in the Church.
3. Managing women who are presenting for communion: she must ensure that they are Orthodox Christians who practise the sacrament of confession, show decency in their clothing and appearance during communion, do not have make up on their faces, ensuring they are covering their heads with a head covering, and holding a corporal in her hand in preparation for taking communion. Thus, she helps the Priest in communion of women.
4. Helping to serve young women and women in their meetings in the Church.
5. Serving female lost sheep and women to urge them to attend Church for liturgies and meetings.
6. Serving in children’s Sunday school, attracting them to the Church with her affection.
7. Serving in the Church's nursery, as she is the most capable person to care for infants, offering affection and love, and to help raising him with Ecclesiastical Christian education.
8. Working in the field of social service in the Church, such as serving widows and the female needy and poor women.
9. Serving in shelters for orphaned children, in which she plays the role of the mother for those who were deprived of motherhood at a young age.
10. Working in care homes for the handicapped and the elderly, serving them with a sacrificial service, undertaking words including assisting with eating, drinking, cleaning, and nursing, and all of their many needs, and withstand their agitation because of their illness and old age.
11. Visiting sick women, whether in their homes or in hospitals and providing them with good, comforting and encouraging words, with service and help, and speaking the word of God. She acts on behalf of the Church in caring for them and informs the priest of people who require a pastoral visit or require communion.
12. Supervising the activities of women in the Church, including workshops and exhibitions, etc.
13. Supervising the Church’s cleanliness and arranging its furniture, except for the Sanctuary because it is forbidden for women to enter it.
14. Supervising the administrative aspects in the dispensaries of Churches or Episcopate.
15. Supervising the homes of the estranged female students who are in greatest need of these homes, and offering Christian care to preserve and protect them, and help them succeed.
16. Serving cases of delinquency among young women who need spiritual care under the guidance of the clergy.
17. Serving the handicapped, as she helps them to lead a normal spiritual and psychological life. She does not serve disabled males.
Consecration prayers shall take place after the raising of incense in matins.
Those who are invited to consecration stand in the front door to the Sanctuary bowing their heads in humility.
The Bishop prays the Prayer of Thanksgiving inaudibly and raises incense for a special Liturgy and those who are called to be consecrated read their pledge. (Footnote: See the attached and previously mentioned commitment in the ritual of consecration.)
The Bishop then begins the prayers of consecration as follows:
O Lord, who is wise in His counsel, and created mankind in His image and likeness – He created males and females in his image and likeness, and granted them blessing.
We appeal to your goodness, O Lover of Mankind, to accept and bless Your maidservants humbly standing before You, and make them worthy for the service of consecration in the rank of Deaconess' assistant in order to help Deaconesses in all the services entrusted to them in order to serve You faithfully and with purity to the last breath.
By grace, compassion, and love of mankind…
The people respond: Lord have mercy (three times)
O Lord, who granted [the gift of] prophecy to Miriam, the sister of Moses and Aaron, and to Deborah, Huldah, and Anna, the daughter of Phanuel and gave them the gifts of the Holy Spirit and made them deserving of serving You with an acceptable service. Accept Your maidservants and bestow on them the gifts of Your Holy Spirit to live the life of consecration and union, with love, peace and faithfulness and help Deaconesses in serving women. Accept their service as a sweet aroma of incense before You, just as You accepted the service of wise women who were recruited to serve the tabernacle, whose hearts have been elevated with wisdom, so they were spinning the linen with their hands and came with blue, purple, and scarlet, and the fine linen needed for the tabernacle (Exodus 35).
O Lord Jesus Christ our God who was incarnated from the pure and holy Virgin Mary and made her the Queen of the heavenly and the earthly. O who accepted the service of the women who followed You and believed in You, such as Mary Magdalene and Mary mother of Jacob and Joseph, and the mother of sons of Zebedee, Joanna, Susanna, and many others, were serving you with their money (Matthew 27, Luke 8).
O You who accepted the service of the ointment that Mary, the sister of Lazarus, performed for you, which you praised when you defended her (John 12).
O You who accepted the 2 mites of the widow and praised her because she faithfully gave all that she had; all her livelihood (Mark 12).
You are the He who sent Mary Magdalene and the other Mary to preach Your glorious Resurrection to Your holy Apostles. You are he who filled Philip’s daughters with the Holy Spirit and gave them the grace to prophesy, and accepted the service of Phoebe the Deaconess of the Church of Cenchreae, and Thecla, the disciple of Your great Apostle Paul.
Accept the service of Your maidservants and grant them the grace of the Holy Spirit and purify them from all impurities of the body and spirit so that they may fulfil the service the Church entrusted to them with all dignity. Keep them in the Orthodox faith so that they may complete Your service without blame according to the pleasure of Your goodness, for to You is due all glory and honour forever, amen.
O God, the Holy, who dwells in the highest and looking upon the lowly. Now look from the height of Your heavens to your maidservants. Grant them strength by Your right arm, and save them with Your grace. Bless them with Your Holy Spirit, so that they walk in Your service faithfully and joyfully according to the pleasure of Your goodness. Grant them a spirit of humility, chastity, purity, power, patience, endurance and gentleness, while they carry Your holy yoke with joy and patience, in the struggles that are placed before them. And when they strive for good and complete the pursuit and preserve in the faith, You place the crowns of righteousness on them; crowns that neither perish nor become defiled nor diminish.
The Bishop signs each of them who present for consecration with the sign of the cross three times, without the laying of hands, and he says “(so and so) a Deaconess' assistant in… Khen ifran…etc.”
He then signs their special vestments with the sign of the cross three times also, from them to wear these vestments.
(Not a Priestly rank)
The ritual of consecration of a full Deaconess:
The deaconess has absolutely no involvement with the service of the Altar and is elevated to the rank of Deaconess without the laying of hands. She is consecrated as a Deaconess after five years have passed since she was consecrated a Deaconess' assistant, and the elevation is based on her good behaviour, obedience, worship, and advanced experience in service, mastery of her work, and her willingness to complete the journey of consecration to the end with her commitment to a chaste life, or widowhood, to the last breath. The elevation to the rank of full Deaconess is made by a decision of the Supreme Committee for Consecrated Servants’ Affairs, provided that her age is not less than 40 years of age for a virgin, and 60 years of age for a widow.
The consecrated Deaconess is restricted to serving women and children such as:
1. Assisting the Priest in the baptism of the elderly women (neither in the ritual nor in prayer, but in care).
Because the Priest only has to put his hand on the head of the baptised woman, which is during the baptism: he immerses her in the water of baptism three times in the name of the Father, the Son, and the Holy Spirit. After her exit [from the water] she wears her clothes, then the Priest gives her the sacrament of Chrism, anointing her on the visible parts of her body only.
It is advisable to have a deaconess with the baptised person to help her with what she needs to do before and after the baptism.
2. Maintaining order in the places where women sit in the Church.
3. Managing women who are presenting for communion: she must ensure that they are Orthodox Christians who practise the sacrament of confession, show decency in their clothing and appearance during communion, do not have make up on their faces, ensuring they are covering their heads with a head covering, and holding a corporal in her hand in preparation for taking communion. Thus, she helps the Priest in communion of women.
4. Helping to serve young women and women in their meetings in the Church.
5. Serving female lost sheep and women to urge them to attend Church for liturgies and meetings.
6. Serving in children’s Sunday school, attracting them to the Church with her affection.
7. Serving in the Church's nursery, as she is the most capable person to care for infants, offering affection and love, and to help raising him with Ecclesiastical Christian education.
8. Working in the field of social service in the Church, such as serving widows and the female needy and poor women.
9. Serving in shelters for orphaned children, in which she plays the role of the mother for those who were deprived of motherhood at a young age.
10. Working in care homes for the handicapped and the elderly, serving them with a sacrificial service, undertaking words including assisting with eating, drinking, cleaning, and nursing, and all of their many needs, and withstand their agitation because of their illness and old age.
11. Visiting sick women, whether in their homes or in hospitals and providing them with good, comforting and encouraging words, with service and help, and speaking the word of God. She acts on behalf of the Church in caring for them and informs the priest of people who require a pastoral visit or require communion.
12. Supervising the activities of women in the Church, including workshops and exhibitions, etc.
13. Supervising the Church’s cleanliness and arranging its furniture, except for the Sanctuary because it is forbidden for women to enter it.
14. Supervising the administrative aspects in the dispensaries of Churches or Episcopate.
15. Supervising the homes of the estranged female students who are in greatest need of these homes, and offering Christian care to preserve and protect them, and help them succeed.
16. Serving cases of delinquency among young women who need spiritual care under the guidance of the clergy.
17. Serving the handicapped, as she helps them to lead a normal spiritual and psychological life. She does not serve disabled males.
If the Bishop and the Consecrated Servants’ Affairs Committee approved her promotion to the rank of a Deaconess the following ritual take place:
Consecration prayers:
● Consecration prayers are prayed after the raising of incense in matins in a special Liturgy, only attended by women. (Footnote: this is because the service of the Deaconess is only for women and children but it is permissible to allow her family only to attend if they so wish, considering that her family participates in that day in presenting her to the Lord as a full Deaconess.)
● Those who are called to the rank of full Deaconess read their particular pledge before the Sanctuary, standing humbly and with meekness.
Below is the Pledge of the full Deaconess. She signs a copy of it, and it is kept by the Bishop with the date of the elevation:
The Vow of the Full Deaconess:
I the weak, the one presented - by the grace of God - to the rite of the consecrated (complete) Deaconess, dedicated to [the service of] women in the Coptic Orthodox Church. I pledge before God, the Lord of Lords, and before His angels and saints, and before the holy Altar, and before His Holiness, Pope Shenouda III, and before His Eminence Metropolitan (…)/His Grace Bishop (…) that I will remain steadfast in the Orthodox faith to the last breath, and I will commit to preserving my virginity to the end of my life (or for a widow: I commit to a life of widowhood, purity, and chastity until the end of my life). I pledge that I will abide by the commandments of the Holy Bible, studying and working, practising confession and communion, striving in worship and service, having good dealings with others, with honesty and commitment in performing all my duties, and the responsibilities entrusted to me. I also pledge to stay away from the love of money and not to engage in private financial dealings with anyone.
I also pledge to submit to the hierarchy of the Church represented in His Holiness Pope Shenouda III / His Eminence the Metropolitan / His Grace the Bishop, with reverence and respect for all Metropolitans, Bishops and other orders of priesthood in the Coptic Orthodox Church.
May the Lord give me grace through your prayers, so that I may walk in honesty and commitment in the worship and service of God, and all that is required of me by the consecrated Deaconess rite.
Behold, a prostration. Absolve me
● The Bishop prays the Prayer of Thanksgiving, and raises incense.
● Then he says Psalm 50 , "Have mercy on me
Pauline (Romans 16: 1-16)
"Commend to you Phoebe our sister
● The Trisagion (Agios) is chanted, then the Litany of the Gospel.
● The Psalm and the Gospel chanted as the following:
● Psalm (44:13,14): "The royal daughter is all glorious within the palace; Her clothing is woven with gold. She shall be brought to the King in robes of many colours; The virgins
The Gospel from Matthew 25:1-13:
"Then the kingdom of heaven shall be likened to ten virgins who took their lamps and went out to meet the bridegroom. Now five of them were wise
The Gospel response is chanted, then the Three Great Litany (Peace of the Church, the Fathers, and the Gatherings).
Then the creed is recited audibly.
Then the Bishop prays the following prayers:
1. “O Eternal God, the Father of our Lord, God, and Savior Jesus Christ, the Creator of man and woman, who filled Miriam, Deborah, Huldah, and Anna with His Holy Spirit and was pleased that his Only Begotten Son Jesus Christ being born from a virgin” (Lord, have mercy).
2. “And now behold the women standing before You, who are chosen to be Deaconesses. Fill them with your Holy Spirit. Cleanse them from all the impurity of body and spirit.” (Lord, have mercy).
3. Lord, who is wise in His counsel, and created mankind in His image and likeness – He created males and females in his image and likeness, and granted them the same blessing and the same authority over all beings” (Lord, have mercy).
4. you who have poured out your Holy Spirit on men and women alike, and give them the gifts of the Spirit (Lord, have mercy).
5. Lord, who decided to send Mary Magdalene to preach your holy Apostles of Your glorious Resurrection, and allowed Phoebe to be called a deaconess in Your holy Church (Lord, have mercy).
6. As you have allowed it in the past, O Lord, allow this woman who is standing before you today, to participate in your service without falling into condemnation before you, and pour out the grace of Your Holy Spirit upon them with grace and mercy (O Lord, hear us…).
7. Lord, God, who does not reject the women who present themselves to serve with a good intention as it is according to the divine will, but you have decided to call them your servants. Grant your maidservant(s) the grace of the Holy Spirit, she (those) who desires to present themselves to You and fulfil Your service, as you have granted the grace this service to your servant Phoebe, whom you have called to do works in Your Church – she became a helper to Your servant Paul the Apostle. Pour out your holy gifts on her (them). Through grace and mercy (O Lord, hear us …).
8. eternal Lord, the Father of our Lord Jesus Christ, look now to Your maidservants those who are called to the service of consecration. Give them the grace of the Holy Spirit and purify them from every defilement of body and spirit, that they may be worthy to fulfil the work that you have pledged to them. Glory and worship are due to You with Your only-begotten Son, and the Holy Spirit forever and ever. Amen (O Lord, hear us … etc.).
9. Lord, God, the Holy and Almighty, look to your maidservants; call them to service and pour out the gift of your Holy Spirit upon them. Keep them in the Orthodox faith to fulfil Your service continually, without blame, according to your will. For Yours is the glory, honour, and the worship, O Father, Son and the Holy Spirit. (Lord, have mercy - three times).
10. God, the Holy and Most High, who looks upon the lowly, and who chose the weak and the strong, and honoured humble women. Send, O Lord, the grace of your Holy Spirit on your maidservants. Strengthen them by your righteousness, so that if they abide by Your commandments and serve in your holy house, they may become for you honoured vessels for glorification. O Lord, grant them power to abide joyfully by Your teachings that You have appointed for their service as a canon. O Lord, give them a spirit of meekness, power, praise, forbearance, and patience, so that if they carry your yoke with joy and struggle patiently, they will be granted the crowns of service.” (Through the grace, mercy, and love of mankind… Lord, have mercy).
11. Yes, Lord, who knows our weakness, perfect your maidservants, and may they serve women, visit females who are sick and those who are distant from the Church, serve the female poor and needy, assist adult females on their day of baptism, teach the female catechumens, and organise females in the Church. Strengthen them for edification and be a good example. Sanctify them, enlighten them and give them wisdom. For You are blessed and glorified, O Father, Son and Holy Spirit. (Lord, have mercy).
12. Lord, listen to our prayers and send blessing on them from the Holy Spirit, that they may fulfil Your service without falling into condemnation, and become role models for a holy life. Bless them, O Lord, whom you have purchased by Your precious blood. You are He who allowed Anna, the daughter of Phanuel, to spend eighty-four years in widowhood, worshiping in Your house without blame. Grant Your maidservants a blessing to keep their vows in front of You and live in chastity and purity, and in obedience to Your commandments and faithfulness in the service. Offer them to live as brides for You alone. Honour is due to You, with Your Christ, and with the Holy Spirit, glory and worship forever amen. (Lord, have mercy).
13. Remember, O Lord, the peace of the holy, catholic, apostolic, and orthodox Church. We ask you, O Lord, hear us and have mercy. (Lord, have mercy).
14. Remember, O Lord, the service of women in the Church, the poor, the sick, the catechumens, the service of children, and these virgins (or widows) who are serving as Deaconesses. Bless their service as You have previously blessed the service of Phoebe. We ask you, O Lord, hear us and have mercy. (Lord, have mercy).
15. Finally, O Lord, make us worthy to say thankfully: Our Father who art in heaven…
16. After this, the Bishop cuts the hair of each cosecant with five crosses with the three known signings of the cross (without the laying of hands), and he says each time (so and so) a Deaconess in the Holy Church: Khen Ifran..., Efesmaroot...
17. Then he blesses their special vestments of the three signings of the cross, then they wear the vestments.
18. Meanwhile, the hymn of Khen Ifran is chanted, then Axia three times Tasoni (so-and-so) t-shelet ente pi-khristos; i.e., Sister (so-and-so) the Bride of Christ.
19. After this, they stand before the door of the Sanctuary, and the following commandment is read to them. "Know
20. After that the prayer is concluded with the standard conclusion (Amen Alleluia), then the blessing, and the Lordly Prayer.
21. They then attend the Divine Liturgy and they receive the communion.
A General Bishop read pledge that is different in some parts from the pledge for a Diocesan Bishop. Also the General Bishop is considered as an assistant to His Holiness the Pope in the affairs of evangelism, and does not need to be recommended by the people.
This is the text of the General Bishop's pledge:
I, the unworthy and weak, called by the grace of God for the great work of the episcopate. I pledge before God, the Lord of Lords, the Shepherd of shepherds, and the invisible head of the Church, before His holy Altar, before my father, His Holiness Pope Shenouda III, before my fathers, the Metropolitans, the Bishops, and the rest of the members of the Holy Synod and before the clergy and all the people.
To be steadfast in the Orthodox faith to the last breath and to respect the laws of the Holy Church that were laid down by the pure fathers the Apostles, and which were established by the three Ecumenical Councils held in Nicaea, Constantinople and Ephesus, as well as the laws adopted by the Church for the local councils and the great fathers who are the teachers of the Church.
I also pledge to preach the Gospel to the best of my ability. I pledge to preserve the Coptic Orthodox Church traditions, rituals, and teachings, and to do my utmost to teach the people the right faith and leading them in the life of righteousness and holiness, and that I myself will set an example for them in every good deed.
I pledge that I will continue in the life of asceticism for which I vowed myself and strive to gain the virtues worthy of the episcopate rank.
I pledge to submit to the leadership of the Supreme Church represented in His Holiness the Pope and Patriarch, and the Holy Synod of our Coptic Orthodox Church, and to work as General Bishop according to the directives and guidance of the Pope.
I ask the Lord to grant me strength with your prayers so that I carry out this grave responsibility and faithfully perform all the tasks entrusted to me.
Pray for me, my holy fathers and brothers
Behold a prostration to all of you
Then he prostrates in front of everyone humbly
The following is the text of the pledge that was used in the ritual of Bishops' ordinations in the era of His Holiness Pope Shenouda III:
"I
To be steadfast in the Orthodox faith to the last breath and to respect the laws of the Holy Church that were laid down by the pure fathers the Apostles, and which were established by the three Ecumenical Councils held in Nicaea, Constantinople and Ephesus, as well as the laws adopted by the Church for the local councils and the great fathers who are the teachers of the Church.
I also pledge to preach the Gospel to the best of my ability. I pledge to preserve the Coptic Orthodox Church traditions, rituals, and teachings, and to do my utmost to teach the people the right faith and leading them in the life of righteousness and holiness, and that I myself will set an example for them in every good deed.
I pledge to love the parish and treat it with kindness and wisdom. I do not have a selected group from it, but rather I care about everyone, and I do not judge anyone by hearing or with anger, but rather give him an opportunity to defend himself.
I pledge that I will continue the life of asceticism for which I vowed myself, and I do not consider the money of the Church as my own.
I pledge to submit to the leadership of the Supreme Church represented in His Holiness the Pope and Patriarch, and the Holy Synod of our Coptic Orthodox Church.
I ask the Lord to give me strength through your prayers so that I can carry out this grave responsibility and take care of this parish, the blood of which God will seek from my hand.
Pray for me, my holy fathers and brothers
Behold a prostration to all of you
I (…), the weak, who is called for the grace of the priesthood on the holy Altar in the Church of (…) in the city of (…).
I pledge before God, the Lord of lords, and the Shepherd of the shepherds, and before His angels and saints, and before my father His Holiness Pope Shenouda III (Footnote: In the dioceses it is said: "in front of my father His Grace Metropolitan or Bishop (…)”) and before the clergy and all the people; to be steadfast in the holy Orthodox faith until the last breath
I will make every effort to teach the people the true faith, and lead them in a holy and righteous life, and to be an example for them in every good deed.
I pledge to love the flock, and deal with them in compassion and wisdom. I pledge to give myself for all the people in pastoral care and being concerned for them in every respect to the very last of my abilities. I will search for the lost and seek to return him. I will gather the scattered flock of God. I will not ignore the incapacitated, the rejected, or those who have no one to remember them. I will patient and long suffering in dealing with all the people and will not show partiality to a chosen group, but be equally concerned for all.
I pledge to put the good of the Church above all else. I will stay away from the love of money and loving the bigger portion. I will not boast over people, nor will ever neglect them or over burden them. I will not order them against the commandment of the Lord, and will never reject the repentant when he returns to the Church I will serve all of them.
I pledge to submit to the hierarchy of the priesthood represented by His Holiness the Pope and Patriarch (Footnote: In the diocese it is said: “and his partner in the Apostolic Service His Grace my father Metropolitan/ Bishop (…)”) along with my respect and honour to his partners in the Apostolic Service, the Metropolitans and the Bishops.
I ask the Lord to grant me strength through their prayers so that I may fulfil the duties of this great office of the honourable priesthood with honesty and integrity.
Pray for me, my holy fathers and brothers
Behold a prostration to all of you
● Lord, God, the Master of all, who is in the heavens, who accepts pure souls in every generation. Bless your servant (…) and make him one with your saints, the chief chanter, like David. Keep his life without impurity till the end.
● Complete his offering [service]. Give him a life without blemish and inclination for praising without ceasing. Graciously accord to take care of him in all his acts. Grant him purity in all his good deeds. Let him not be defeated by the enemy. Strengthen him with pure teaching, and pure, heavenly praises. Strengthen him to do Your will at all times. Grant him mercy and grace before Your only Son, Jesus Christ, our Lord, through whom is due the glory, and to the life-giving Holy Spirit who is consubstantial with you, now, forever, and unto the age of all ages, Amen. Lord have mercy (3 times).
● We ask you, O Lord our God, lover of mankind, to send the grace of Your Holy Spirit on your servant standing in front of you to be the chief chanter. Fill him of strength and piety to set an example and be a role model for all, and to present to Your divine majesty in praises of joy and salvation; spiritual praises from the heart, not from the lips, and worship you in spirit, truth, mind and understanding. Grant him wisdom to manage the rank of the Chanters who are under his control, in a good, spiritual management.
● Save him from the traps of Satan, and grant him to be a holy sanctuary for You to do Your will at all times. Grant him righteousness and humility of heart, meekness, faith, hope and love that his heart is steadfast in grace and praises, and not with foods that do not benefit those who consume (Heb 13: 9).
● Bless him and bless his service and accept his praises and prayers as a sweet aroma of incense.
● Through the grace, mercy, and love of mankind of Your only Son, our Lord, God, and Saviour, Jesus Christ, to whom is due all glory, honour, dominion, and worship, to You with Him and the life-giving Holy Spirit, now and forever, Amen.
(…) a Chief Chanter in the Church of (…) Khen ifran em-efiot…
Our Father who art in the heaven and the Prayer of Thanksgiving.
O our good God, O who appointed Heman and Asaph to chant in Your holy places. O You who gave David the prophet to chant with the psaltery, the harp, and the lyre with ten strings. O You who have said, “out of the mouths of babes and nursing infants, You have perfected praises.” O You who established praise in Your holy Church that Your people may worship You with psalms, chants, and spiritual songs. We ask you, O Lord, to give Your grace to these, Your servants, so that they may do the labour of the chanter in Your holy Church and sing to You with hymns, chants and spiritual songs, chanting from their hearts to the Lord, through grace and mercy of Your only Son, etc.
O our God who commanded us through the mouth of David the Prophet, saying, “sing to the Lord a new song” and, “praise the Lord, for a psalm is a good thing, let praise be sweet unto our God.” We ask You, O Lord, to grant Your servants the grace of praise and chanting in the holy Church.
Grant them the ability to chant with good understanding, so that they may chant to You from the depth of their hearts in the spirit of prayer and worship. Grant that they may serve You with their hearts, their mouths, and their hymns, and accept their chants as a sweet savour of incense before You. Remove from them the spirit of pride, boasting, and love of vainglory.
O Master, Lord, God the Almighty, the Father of our Lord, God and Saviour Jesus Christ. We ask and entreat Your goodness O Lover of Mankind for these, Your servants, who stand before You; who came to Your catholic and apostolic Church. Shine on them with the sweetness of Your holy words.
Grant them to chant spiritual praises with understanding. May they become worthy to begin [their service] in faithfulness; and worship You in understanding and purity. Sanctify them, bless them, and fill them with Your fear. Guard them with Your angelic power.
Enrich them with every good gift and perfect talent that they may live according to Your holy and blessed will that is pleasing to You, and be called to the most perfect and great growth of Your Holy Spirit, by Your only-begotten Son, our Lord, God and Saviour Jesus Christ.
This is to whom is due glory with Him and the life-giving Holy Spirit, that is coessential with you now and forever and ever. Amen.
The three signings: (…) a Chanter in the Holy Church of God, Amen.
● You who gave Your Spirit to the Virgin Mary and gave her blessing and dignity in the eyes of all, so much that she was blessed by Elizabeth, an elderly woman, who was [nearer] the age of her mother. She is also blessed by all generations (Alleluia).
● You who poured Your Holy Spirit onto Deborah the Prophetess, and she judged for the people at Mount Ephraim, to whom the people of Israel went for judgment. Even Barak, the commander, refused to go to war without her. Victory was in her hand, and the land rested [with them] for forty years. You also put hymns and chants in her mouth (Alleluia).
● You who gave Tabitha the spirit of mercy and benevolence, she was full of good works and charities, which she was doing until all widows loved her in her days, so You gave her a second life beyond her life (Alleluia).
● You who first appeared to Mary Magdalene, the one who stood next to You at the cross and who held your feet after the Resurrection and worshiped you, so You made her a preacher of the Resurrection for Your twelve saintly apostles, and told her, “go and tell my brethren to go to Galilee and there they shall see me” (Alleluia).
● You who chose many women to for services and put Your word and will on their mouths (Alleluia).
● You who put Your love in the heart of Mary, mother of John, known as Mark, so that her home became the first church in which the Holy Spirit descended, and the disciples gathered in it to pray (Alleluia).
● You who made Lydia's house a church, and Aquila’s and Priscilla's house a church, and made Phoebe carry Saint Paul's letters to the churches (Alleluia).
● You who created woman in Your image and likeness and likened the whole Church to a bride, and all the saints who enter the Kingdom likened them all to five wise virgins, who were awake, illuminated, and carried oil in their lamps (Alleluia).
● Now, O Lord, be amongst us at this hour and give your servant (…) a spirit of wisdom and Your will to manage the convent of (…).
● Grant her the spirit of knowledge and organisation, Amen.
● Grant her the spirit of guidance and management, Amen.
● Grant her the spirit of meekness and love, Amen.
● Grant her the spirit of firmness and strength, Amen.
● Grant her the spirit of prayer and meditation, Amen.
● Grant peace to this convent, Amen.
● Dwell in it with your Holy Spirit, Amen.
● Bless its residents and its visitors, Amen.
Coptic Orthodox Patriarchate From H.H Pope Shenouda III Deir Anba Rueiss, Ramses Avenue, Abbassiya. Cairo 11381, Egypt Cable: El Anba Rueiss, Cairo.
Statement of the Heads of Christian Churches in Egypt
The heads of the Orthodox, Catholic, and Episcopal Churches met in Egypt on Tuesday 30/05/2006 at the Papal Residence in Abbasiya. All agreed on the following:
First: The film falsifies history and archeology, and its story is built on falsehoods that have no basis in scientific validity. Scholars have documented this forgery.
Second: It is clear from the merits of the film’s story and its sequence that there are Zionist aims behind it, which has contempt for religion and its spiritual and moral values. We note that the film ends with a star of Zion and promotes Zionist thought.
Third: This film does not contain any artistic creativity or aesthetic aspects, but it is dominated by violence and cruelty.
Fourth: We reject the material and atheistic ideology on which the film was founded. We call for the establishment of media productions that are free of spiritual and religious matters, the meaning of existence and the eternal destiny of man.
His Holiness Pope Shenouda III
Pope of Alexandria and Patriarch of the See of St. Mark
His Holiness Patriarch Antonious Nagieb
Patriarch of the Coptic Catholic
Dr. Pastor Safwat El Bayady
Head of the Evangelical Community in Egypt
His Grace Metropolitan Moneer Hannah
Head of the Episcopal Church in Egypt
Mr. Gerges Saleh Ibrahem
General Secretary of the Middle East Council of Churches
His Grace Metropolitan Achodinma Tzquian
Metropolitan of Armenian Orthodox
His Grace Metropolitan Augustine Kriakor Kosa
Metropolitan of Armenian Catholic
His Grace Metropolitan Nicolas Antonio
Greek Orthodox Church
His Grace Metropolitan Joseph Zreiai
Metropolitan of Greek Catholic
His Grace Metropolitan Joseph Saraaf
Metropolitan of the Chaldeans Catholic
His Grace Metropolitan François Eed Metropolitan of the Maronite Catholics
The book, "Illuminated sayings of the Church Fathers
[Details of the book]
Name of the book: Illuminated sayings of the Church Fathers
Name of the Author: Fathers of the Church
Deposit number at Dar El Ketab: 2008/23338
International numbering I.S.B.N.: 977-5506-42-5
Birth and incarnation (38)
St Cyril the Great
The Infant in Swaddling Clothes,
Who Filled the Whole of Creation as God
When he was visible, and still remained an infant in swaddling clothes, and in the bosom of the Virgin who bore him, he filled the whole of creation as God, and was coruler with the one who begot him. For the divine is both without quantity and without magnitude, and does not admit of limitation. (...)
And he is the creator of the ages, coeternal with the Father, and creator of all things. As we have stated before, having united the human to himself according to hypostasis he even endured birth in the flesh from the womb. He did not require because of his own nature as God a birth in time and in the last stages of the world. But he was born in order that he might bless the very beginning of our existence, and in order that, because a woman bore him when he was united to the flesh, the curse against the whole race might be stopped. This was sending our bodies from the earth to death, and by him abolishing the saying, "in pain shall you bring forth children"" (Gen 3:16)
Letter 17: 8, 18; FC, Vol. 76, p. 83, 89.
The Synodal Committee for Faith, Education and Legislation
The Thirteenth Creed Conference
In the Monastery of St. Abraam, Azaab, Fayoum
23/09/2010 A.D.
Members of the Synodal Committee for Faith, Education, and Legislation Affairs gathered in Fayoum during the Thirteenth Creed Conference and they noticed that Dr. Hany Mina Mikhail, who had been stopped from teaching by His Holiness Pope Shenouda III more than ten years ago, had issued a second book with a new name:
"Divine justice is life
And he sent copies of this book free of charge to the priests inside and outside Egypt without sending it to the Bishops, in order to disrupt the sound Orthodox doctrine in the concept of atonement, redemption and divine justice, and with the aim of supporting the idea of deification of man, which our Church rejects, with quotes from sayings of Russian and Greek Chalcedon theologians. He also attacks the idea of punishment and has many theological fallacies. He used camouflaged, and wrote on the cover of the book that “I am an Aghnostos”, that is, a Reader in the Coptic Orthodox Church, although he is not only prohibited from teaching, but also from receiving communion and serving [generally]. After an investigation in London, commissioned by His Holiness Pope Shenouda III conducted by His Grace Bishop Bishoy, Secretary of the Holy Synod, in the presence of His Grace Bishop Angaelos, the General Bishop of Stevenage (before his ordination as a Bishop), it was confirmed that [Hany Mina] adhered to the erroneous teachings which he wrote about in the first book, "God and Man"". He then added to it shortly after that when he sent a memo to His Holiness through the Seminary of Stevenage
Therefore, the Synodal Committee, after having listened yesterday to His Holiness the Pope at the weekly meeting of the Cathedral, in which he referred to this book and author, recommends that this book be banned and that it be announced in the way the Pope sees fit. This recommendation is also submitted to the entire Committee and to the Holy Synod which is chaired by His Holiness the Pope to take the necessary measures, including responding to the gross educational mistakes that were mentioned in this book.
[Document signed by 18 signatories]
The decision of the Holy Synod of the Coptic Orthodox Church
In the morning 21 February 2007 A.D. in the Papal Residence in Cairo, the Holy Synod, under the chairmanship of His Holiness Pope Shenouda III, Pope of Alexandria and Patriarch of the See of St. Mark, discussed what Dr. George Habib Bebawi published and taught previously and currently in publications and voice records, contrary to the sound Orthodox doctrine of the Church. Given that he separated himself from the Coptic Orthodox Church by joining the Russian Church, then to the Evangelical Church in England, if he still considers himself Coptic Orthodox, the Holy Synod decided to cut him off and isolate him from the Coptic Orthodox Church due to his theological, ideological and ritual deviations, which he is spreading and using to distort the thought of others, and continuing to cling to his mistakes, transferring between the various doctrines. [The Synod] cuts off and isolates anyone who believes in the same perverted thoughts, and therefore they are not allowed to participate in any of its ecclesiastical Sacraments or different teaching.
[ Document signed by 67 signatories]
Joining of Dr. George Habib Bebawi to the Evangelical Church in England
St. John College
Nottingham
Chilwell Lane
Bramcote
Nottingham, NG9 3Ds
Telephone (0602) 251114
From the Principal the Revd. Dr. John Goldingay
5/25/1989
To whom it may concern
This is to certify that, acting under the authority of Patrick, Bishop of Southwell, and using the form authorised for use in the diocese of Southwell, on 28 February 1989 I received George Habib Bebawi from the Russian Orthodox Church into the Church of England.
John Golingay
-----
This is a copy of the letter sent by Dr. Pastor John Goldingay, Head of St. John’s College, Nottingham, the college in which Dr. George Habib Bebawi is teaching.
This letter is evidence that the Southwell diocese, under the patronage of Bishop Patrick, accepted the admission of George Habib Bebawi to the Church of England on 28 February 1989, after he had previously joined the Russian Orthodox Church.
With this joining, Dr. George Habib Bebawi has cut himself off from the Coptic Orthodox Church.
(For El-Keraza Magazine, 17 June 1989, 25th issue)
The Synodal Diocesans Affairs Committee
The Synodal Diocesans Affairs Committee met today, 14/02/2007, in Cairo, discussing an article in the Rose Al-Youssef magazine, issue number 4105, issued on 10 February 2007. It contains an article on pages 42 and 43 referred to on the cover page entitled "the infidel Shenouda at the hands of a Christian scholar.” The title of the article was ""a study by a Coptic scholar accused him of deviating from the Christian faith""
This study has been published on some websites. The Committee decided to declare the following:
First: We discussed what was mentioned in this article and rejected the method by which Dr. George Habib Bebawi wrote this study. He accuses His Holiness Pope Shenouda III of rejecting some strange teachings of the monks of Monastery of St. Makar, and that notified the armed extremist groups to “kill and massacre the monks of St. Makar Monastery who issued the first and second books in the name of the Orthodox patristic origins of the writings of Father Matta the Poor, because these are polytheists, so their blood has become halal.”
Dr. George goes on to say in his study that "perhaps now
Secondly: It goes without saying that these words are pure slander and lies against His Holiness, who calls for love, dialogue and non-violence according to the teaching of the Holy Bible and calls for resistance to these fabrications and false teachings. "We do not fight a person but a thought."""
Third: As for the teachings of His Holiness the Pope in responding to some of the strange teachings of the monks of the Monastery of St. Makar, the Metropolitans, Bishops and the rest of the members of the Holy Synod signed a document in their seminar at the Papal Residence in Monastery of St. Bishoy, which is a published article of His Holiness the Pope, affirming that the teaching of His Holiness the Pope is the authentic and proper Orthodox teaching of our Coptic Orthodox Church.
Fourth: Therefore, we reject the fabrications of this study with its low method of attacking His Holiness the Pope. The Committee considers that His Holiness is the guardian of the Orthodox faith in the modern era and he is a great symbol of the Church and the nation, both inside and outside of Egypt.
Fifth: The publisher signed his name on the study, and next to the name he wrote "Orthodox"". However
Sixth: The Committee recommended that the Faith, Education and Legislative Committee respond to the allegations of this study in terms of doctrine and faith, especially in response to the heresy of “the deification of man” which was supported by some of the monks of the Monastery of St. Makar. It is a heresy that is not advocated by anyone who believes in God. Human beings are merely servants of God, and one of his creatures, so how can we make him god?!
Signatures
Bishop Bishoy
Metropolitan of Demitte and Kafr El Shekh and Wilds, and General Secretary of the Holy Synod
Bishop Sarabamon
Bishop and Head of St. Bishoy Monastery
Bishop Benjamin
Bishop of El Monofia
Bishop Tadross
Bishop pf Port Said and Assissant Secretary of the Holy Synod
Bishop Moses
General Bishop and Secretary of the Holy Synod
Bishop Abraam
Bishop of Fayoum and Secretary of the Holy Synod
Bishop Gergios
Bishop of Mattay
Bishop Apollo
Bishop of South Sinai
Bishop Armia
General Bishop and Secretary of His Holiness Pope Shenouda III
A summary of Dr. George Habib’s educational mistakes
1. Claiming that a person can become a hypostasis by joining with all the other members of the Church, and that humans have one essence like the hypostasis in the Trinity.
2. Claiming that there is union of the divine nature with the human nature in other believers like the union of divinity with humanity in the Lord Jesus Christ, and saying that this union takes place with the coming of the Holy Spirit upon man.
3. Claiming that a person can only fully understand the relationship of the Church to Christ through his understanding of a man’s relationship with women as a complete mature understanding.
4. Attacking the priestly authority and the authority of teaching in the Church.
5. Attacking all the beliefs of the Orthodox Church in general, claiming that the present day teaching in the Church is non-Christian teaching.
6. Attacking Sunday schools with the claim that they teach children non-Christian education.
7. Attacking fasting or inciting people to not abide by the fast set by the Church.
8. Attacking the sacrament of the Eucharist according to the Church's belief at the present time, with the claim that the teaching of the fundamental transformation of bread and wine is invalid.
9. Praising the teachings of Origen, especially with regard to the salvation of Satan.
10. Inciting the acceptance of the idea of a mixed marriage with non-Christians and questioning the importance of the marriage prayers.
11. Inciting watching international movies that have a type of homosexuality. Encouraging reading non-spiritual books.
12. Constantly attacking sermons and teaching that are delivered in the churches.
13. Attacking the idea of divine justice by the cross and rejecting the idea of punishment in many teachings.
14. Claiming not to know the fate of unbelievers.
15. Claiming that a person’s spiritual state does not matter at the time he departs from the world.
16. Claiming that it is not important to seek God’s help in every action, “What do we need our Lord’s help for?" with a false depiction of the meaning of the words of Jesus
17. Claiming that whoever is led to the will of Christ is like a ride that leads to whoever is riding it. This is insulting of all of those who depend on God's help and guidance.
18. Claiming that Martin Luther did not attack the priesthood as presented by true Christianity, but only the mistakes of the popes in the era of Reformation. From this he concluded that Martin Luther did not reject the proper priesthood, and this is not true historically.
19. Claiming that the Church deviated from the teaching of the Holy Bible after the fifth century A.D. and that it was Martin Luther who restored the Church's faith in conformity with the teaching of the Holy Bible and the teachings of the first five centuries.
20. Claiming that man after baptism is more sacred than the water of sacred baptism and more sacred than the altar consecrated with chrism, etc.
21. Accusing the Coptic Orthodox Church of Arianism for rejecting the idea of deification of man by the coming of the Holy Spirit upon it by the union of natures as happened in Christ, and accusing it of Nestorianism because it rejects this kind of union in the believer. It is in the example of Nestorius's rejection of the idea of this union in the person of Christ.
22. Attacking the Church's teaching about the doctrine of the Trinity, claiming that it embraces Aristotle's theory of value, which is a wrong theory.
23. Trying to stir up feelings of women and girls against the Church because the Church prevents women from entering the sanctuary generally. And calling for the possibility of entering the sanctuary where the sacrament is located during the Divine Liturgy. He always tries to eliminate the differences between the position of women in the Church and the position of men in a way that may eventually lead to the demand for priesthood for women.
24. Claiming that all believers are priests and that only the difference is in priesthood or episcopate as one of the gifts of the Holy Spirit but the priesthood is for everyone.
25. Claiming that secularism is greater than priesthood, and that there is a fatherhood of laypersons in the Church and this fatherhood is greater than priesthood.
26. Demanding the abolition of the ritual titles of His Holiness the Pope in the Church, as well as the abolition of all clerical ranks.
27. Claiming that the teaching of theology is not the prerogative of the popes, but of the laymen and professors of theology.
28. Demanding that anti-doctrinal teachings are not prohibited, and not to fight doubts on the pretext that this is against the spirit of the Holy Bible (claiming that they should let the tares grow with the wheat - mentioned in the Bible - means leaving doubts and wrong teaching).
29. Accepting the baptism of Protestants and every baptism of any denomination in the name of the Trinity.
30. The subject of the theory of the three bodies.
31. Mistakes about the Church's Sacraments (understanding them and counting them).
32. Denial of the sacrifice and considering it as an idea of the Middle Ages.
33. Claiming that Calvin’s teachings are from John Chrysostom.
There are many other errors that will be mentioned later.
Coptic Orthodox Archbishopric of Giza
In the name of the Almighty God
His Beatitude and His Holiness, Pope Shenouda III
After kissing your apostolic hands, and our filial subjection to the one seated on the Throne of St. Mark.
In the blessed era of your holiness, which is full of spiritual, educational, and architectural renaissance, and at the blessed hands of your Holiness which consecrated churches and altars throughout the world, radiating from them the commandments and teachings of the light of Christ, glory be to him, in this era full of heaven's support for the wise policy of managing the Holy Church.
Among the many churches that Your Holiness consecrated is the Church of the Virgin Mary, in El Warraq, Giza, on 18/04/2000.
This historical event of the apparition of the Virgin Mary on Friday, December 11, on the domes and beacons of her church in El Warraq.
This event needs to be recorded in the history of the Coptic Orthodox Church, which the whole world spoke about inside and outside [of Egypt], and was covered by the media and the press in its various forms, and all that the people witnessed, and was recorded by various means.
Therefore, we ask your permission from Your Holiness to present the reports, photos and films on the apparition of the Blessed Virgin Mary in Warraq, to the committees of the Holy Synod before the convening of the Synod under your chairmanship on 22 May, so that they make recommendations for your Holiness and for the Holy Synod to issue a decision on the correctness of the appearance of the Virgin Mary in Warraq, Giza.
Your Holiness
May God preserve for us the life of Your Holiness for many years and peaceful times, enjoying health, wellness and longevity, having wisdom, and always supported from heaven by spiritual appearances.
We ask God to give us grace with the apparition of the Blessed Virgin over and over during your Holiness’s lifetime for our spiritual benefit, and for peace and consolation in the hearts, and to strengthen the ties of the children of our Coptic Church to the heavenly places.
With the blessing and the intercessions of the Blessed Virgin, the mother of God, the Blessed Saint Mary, and the prayers of Your Holiness on our behalf.
[Signed]
Shenouda
Bishop Domadious
Metropolitan of Giza
Bishop Theodosious
General Bishop of Giza