St. Shenouda the Archimandrite Coptic Society

Fifth St. Shenouda Annual Coptic Conference Registration Form

August 22-23, 2003

Presentations @ UCLA, Royce Hall Room 314, Los Angeles California 90024

• Fees
• Schedule (periodically updated)
• Location
• Directions & Parking
• Abstracts

Registration Fee (Suggested Contributions):

• Members: $20
• Non-Member : $25
• Students: $10
• UCLA Students/Faculty: Free

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Schedule:

Schedule: The following is a tentative schedule for the conference:

Friday, August 22, 2003

• Note: For e-mail registration, the registration fee will be collected at the first day of attendance and will cover entrance fees, program packet, and lunches.

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Location:

The Conference will be located on the Campus of the University of California, Los Angeles (UCLA), Royce Hall, Room 314.

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Directions and Parking:

Coming from the south or from the Santa Monica Freeway:
Take the 405 N, Exit Wilshire East (Bear to the right at the exit)
Turn Right on Wilshire Blvd.
Turn Left on Westwood Ave. (the 3rd traffic light after exiting the fwy)
Turn Right on Leconte Ave
then turn Left on Hilgard Ave (the second light after turning into LeConte
Turn Left on Westholme Drive, then turn right immediately in a driveway to the information booth.
Request parking in Lot #2, parking is $7 per day and mention that you attending the St Shenouda Coptic Conference at Royce Hall.
The attendant at the booth can direct you to Royce Hall.
Enter in the left-most doors of Royce Hall and take the elevator up to the third floor (Room #314).

Coming from the north (The San Fernando Valley):
Take the 405 S, Exit Sunset East
Turn Left on Sunset Blvd.
Turn Right on Hilgard Ave.
Turn Right on Westholme Drive, then turn right immediately in a driveway to the information booth.
Request parking in Lot #2, parking is $7 per day.
The attendant at the booth can direct you to Royce Hall.
Enter in the left-most doors of Royce Hall and take the elevator up to the third floor (Room #314).

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Abstracts:

Title: The Revolutions of the Copts (The Bashmourien) Against the Amawied and Abbasid Dynasties
Presenter: Prof. Boulos Ayad Ayad, (Boulder, Colorado)

Abstract:

The Muslim Arabs under their general, `Amr ibn el-`As, invaded Egypt in 640 AD. Gradually, Islam spread among the Egyptians after the rule of `Amr ibn el-`As.
There were various reasons that led to the revolutions of the Copts, especially during the Amawied and the Abbasid Dynasties. These included (1) The heavey taxes the Copts paid; (2) The Christian faith that the Muslim governors could not understand (although the Koran contains much of the materials in the Bible); (3) Interference by Muslim rulers in Coptic affairs, especially the freedom of the Patriarchs; (4) Lack of political and economical stability under Arab rule with conflicts internally and between the Egyptian rulers and the Caliphs.
The revolutions of the Copts, especially against the rule of the Amaweid and Abbasid Dynasties, lasted about 150 years, from the early 8th century AD up to the middle of the 9th century AD.
In 724-727 AD, The Copts revolted against the governor of al-Hur, because of the many taxes they were forced to pay to the government. This revolution took place in the area located east of the Demiatta brach of the Nile River and the desert. The revolt failed; all of the Copts were slain.
Adbdel el-Malek, son of Marwan, the son of Mohammad, the last Awaweid king, fled from Damascus to Egypt. At the same time. the Copts of Bashmur revolted against the Amawied Dynasty in Egypt and chose Mena, son of Boqira, to be the leader of the army. They also killed the tax collector and refused to obey the Muslim ruler.
At the beginning of the rule of the Abbasids, the Copts were treated reasonably, but for a short period. The Abasids started to impose heavy taxes on the Copts. Such a policy caused five of the revolutions that occurred against the Abbasids from 739 AD to 773 AD. But the strongest revolution took place in 831 AD.
In 824 al-Ma'mun came to Egypt with his army and put an end to such revolts. At the same time he tried to stop the rebellion of the Coptic people of Bashmur. Finally, al-Ma'mun personally led his army, fighting until he was victorious. He then entered the districts of the enenmy. seeking revenge by burning their cities, killing their children, taking their women as booty and destroying their churches. Many of the Copts of Bashmur left Egypt, with a number of them moving to Baghdad, the capital of the Abbasieds.
Never again did the Copts of Bashmur appear in the history of Egypt. The revolts of the Copts of Bashmur were the last in the long history of Islamic Egypt.
The Exact boundaries of al-Bashmur are uncertain. We can guess that the word al-Bashmur represents an area of land called al-Basmur that was inhabited by the Coptic people many centures ago. The meaning of the name of Bashmur is still vague. However, the Bashmourien (Bashmurites) were mixed from the Copts and Greek people and their land was Lower Egypt, south of the Lake of Bourollous, between Damietta and Rosetta the two branches of the Nile River.

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Title: The tombs and Temples of the Ancient Egyptians Used as Churches and Monasteries by the Early Christians
Presenter: Prof. Boulos Ayad Ayad, (Boulder, Colorado)

Abstract:

Christianity started in classical Egypt during the occupation of the Romans in the first century AD. The new faith spread very quickly among the Egyptians; by the second century and the third centuries AD, most of the Egyptian polpulation was Christian.
From the beginning, the Christians started to pray in the isolated cemeteries and the tombs of their ancestors--the ancient Egyptians. They changed the plans of some of the tombs to fit the Coptic church layout. Near the end of the Roman occupation, the Christian Egyptians or Copts converted the ancient Egyptian temples into churches and monasteries. It was impossible for the Coptic Christians to pray in the ancient temples or use these temples as monasteries while pagan Egyptians were still using the buildings and structures. However. most of the pagans accepted Christianity and thus joined the majority, which allowed usage of the temples for prayer and as monasteries. As evidence of such use are the many objects left by the Christians in the tombs and temples of their ancestors, such as crosses, jars, cups, pans, inscribed ostraca, and Coptic and Greek inscriptions as well as paintings of Jesus and the disciples on the walls of the structures.
With the spread of Christianity, which achieved public practice particularly after the Decree of Milano in the early fourth century AD by the Emperor Constantine the Great, the Christians started to erect their own chueches and monasteries in cities, towns, and villages and even to the edge of the desert. Christians no longer prayed in the tombs or temples of the ancient Egyptians, in part because such sites had become isolated with the passage of time.

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Title: TBA
Presenter: Dr. Monica Bontty (Los Angeles)

Abstract:

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Title: The Activities of St. Mark Foundation 2002-2003, Progress Report
Presenter: Dr. Fawzy Estafanous (Cleveland, Ohio)

Abstract:

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Title: Dr. Gawdat Gabra (Cairo, Egypt)
Presenter: Problems of Coptic Monuments: Past and Present

Abstract:

Coptic monuments were not intended to be imposing buildings or great works of art simply because they never enjoyed the patronage of the court. Coptic monuments suffered from pillage in times of disorder or persecution. In the 19th century and the first decades of the last century many excavations were carried out at Coptic sites without scientific archaeological methods. The second half of the last century witnessed a remarkable progress in the field of Coptic Archaeology. The cooperation between the Egyptian Antiquities Organization and many foreign expeditions was very fruitful in many Coptic sites, especially at Abu Mina, Kellia, Wadi al-Natrun, Athribis, the monastery of St. Antony near the Red Sea, Antinoe, the monastery of Abu Fana near al-Minya, and the Dakhla oasis. On the other hand in the last thirty years Inspectors of Antiquities carried out many (so-called) excavations in several Coptic sites. In many cases, the excavators did not even publish a preliminary report on their work. A number of these significant monuments are neglected. Many factors are responsible for this sad situation of Coptic monuments.

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Title: Why the Arabs Invaded Egypt?
Presenter: Mr. Victor Hanna (Los Angeles)

Abstract:

Two years after the death of Muhammad (632 A. D.), the Arabs started invading the surrounding countries, reaching Egypt in 639 A.D. The Arabs conquest of Egypt considered by many historian to be the single most important event in the history of Egypt. Many questions related to this invasion still not clearly understood, including “why they did it”?!

For any nation to mount such an assault on its neighboring countries it must have many justifiable reason(s) to do so. The wide spread reason presented to, and believed by the Arab masses, is that the religious fervor to spread Islam by the newly Muslim nation was the reason for these invasions. Obviously, this reason is being propagated to cast an honorable motive on the invasion, albeit many may disagree with the essence of it.

This paper will examine the other reasons for the invasions, focusing on the “economic” reason. Mainly, the proof will be drawn from examining the behavior of the invaders in the first years after the conquest, and from the preponderance of evidence drawn from the circumstances in the Higaz at that time.

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Title: TBA
Presenter: Deacon Severus (Maged) Mikhail (Covina, CA)

Abstract:

No Abstracts submited.

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Title: Spirituality in Colour - Icons in St. Mark's Coptic Orthodox Church, Toronto (Canada) written by Drs Bedour Latif and Youssef Nassif
Presenter: Dr. Helene Moussa (Toronto, Canada)

Abstract:

St. Mark's Coptic Orthodox Church in Toronto was the first Coptic Church in North America (1964). The icons in the church were written by the husband-wife team Drs. Youssef Nassif and Bedour Latif. The approach of the presentation will be from the perspective of the interaction of spirituality and art. An overview of the characteristics of Coptic iconography will provide the context for a discussion of the Neo-Coptic style of Drs. Bedour and Youssef as expressed in a selected number of icons on the iconostasis. The unique thematic arrangement of the four triads on the north and south walls will illustrate the educational role of icons and our heritage. The presentation will conclude with the miraculous icon of Christ Pantocrator in the niche.

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Title: The relationship of Theology and Science in John Philoponos
Presenter: Dr. John McKenna (Los Angeles, CA)

Abstract:

. The interaction between Christian Theology and Scientific Culture in the ancient Graeco-Roman occurred with a much more profound impact than generally understood. We will seek to penetrate as far as we may into this interaction and see if we may grasp afresh the fruitfulness it may portend for our own time.
. John Philoponos inherited a theological science from Athanasius and the Church's Nicene Confession, from Cyril of Alexandria, and then from Severus of Antioch. At the great academy in Alexandria, Philoponos sought to relate his theology to the physics and cosmology of the world as God's Good Creation. We may say that the Church in 6th Century Alexandria sought to answer Turtellian's the famous question, 'What has Athens to do with Jerusalem?' It was his positive response to the rhetoric of this question that earned him his condemnation in the ancient world. But Philoponos sought to confront and convert the Neoplatonism of his time into the service of the Gospel's Orthodoxy. Thus, the Christian Dogma of the Creation out of nothing in the Beginning along with the Incarnation of the Word of God and the revelation of the Person of the Lord Jesus Christ provided the ground upon which he built up his theological and his scientific thought about the world and God.
. We will pay special attention to his Christology, condemned soon after he wrote his treatise on the Incarnation around AD 551/2 for the Fifth Ecumenical Council of the Church held at Constantinople in 553 by decree of the Emperor Justinian.
. We shall seek to make clear why the 'Anathema' ought to be lifted from off of Philoponos' Arbiter and why its argument could provide a fruitful basis upon which we may seek to understand the vital importance of the relationship between Christian Theology and Natural Science even in our own times.
Resources:
Uwe Michael Land, "John Philoponus and the Controversies over Chalcedon in the Sixth Century", Leuven:Peeters, 2001
I called for a fresh translation of The Arbiter in my Ph.D. dissertation. U.M. Lang has at last given us that translation. Because the author has not interacted with T.F. Torrance's assessments of the thought of John Philoponos or with my work, I believe he reduces the intention of the significance of the Arbiter down to where the Alexandrian's grasp of the transcendent freedom of the Creator-Redeemer is not brought to bear upon understanding of his argument. We have a much more positive understanding of Philoponos than Lang's. one we believe is rooted in seeking after the Majestic Truth of God Himself fundamental to the works of Philoponos. The contrast between Lang and Torrance is well worth understanding.
John Emory McKenna, "The Setting in Life of 'The Arbiter' by John Philoponos", Wipf & Stock: Eugene Oregon, 1999
I finished this work in 1987. Since then, my understanding of the Alexandrian's Christology has only deepened with appreciation and satisfaction. I was most happy to read Tom Torrance's last essays on Philoponos, with their very positive apprehending of his contribution to the developments we have experienced within our modern scientific culture. I believe that the nature of freedom found both implicitly and explicitly in the 'Arbiter' calls both evangelical and ecumenical theologians to vitalize their tasks today.
Thomas F. Torrance, "Theological and Natural Science", Wipf &Stock: Eugene, Oregon, 2001
These are some of Professor Torrance's last essays. They are written by the Master Theologian's ultimate concerns for the relationship between Theology and Science. They are brought together here by Thomas Spear Torrance, the youngest son of the great Churchman of Scotland. These are Torrance's deepest and clearest understanding of that unique necessity which makes imperative our understanding of the relationship between Theology and Science. Both evangelical and theological concerns of the Church rest upon such a deep understanding of this relationship. Torrance traces the fecundity of the fundamental cogency of the Church's doctrines on Creation and Incarnation. He shows how they have influenced us from John Philoponos through Isaac Newton to James Clerk Maxwell and then to Albert Einstein and even beyond. I hope many will want to understand these essays.

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Title: The Development of Mariology in the Coptic Church
Presenter: Miss Nardine Saad, (RPV, CA)

Abstract:

Mariology has always been a significant aspect of the Alexandrine church as a feature of its theology and in popular devotion. In the writings of Clement, Alexander I, and Athanasius, Mariology developed as a natural extension of Christology to protect both the humanity and divinity of Jesus Christ. In fact, the use of the title Theotokos likely originated in Alexandria. The Christological importance of Theotokos culminated in Cyril of Alexandria's argument against Nestorius and the official acceptance of the term at the Council of Ephesus in 431.

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Title: The Burden of Coptic Journalism.
Presenter: Dr. Saad Michael Saad (RPV, CA)

Abstract:

Coptic Journalism began in 1877 with the daily newspaper al-Watan, which until 1930 expressed Coptic aspirations, not only in church reformation, but also in national politics. Currently, the Sunday newspaper Watani, established in 1958, is the pinnacle of Coptic expression and nationalist liberal journalism. A multitude of other Coptic newspapers and magazines have come, and many have gone, during the last 126 years.
Coptic journalism has been carrying a burden more complex than the burden of most other kinds of media. While representing the Coptic identity, it sought to integrate the modern Egyptian, Arab and world cultures and ideals. Besides serving the spiritual needs of the conservative Copts, it needs to remain secular and liberal in socio-politics. It nourishes a cooperative attitude toward Islam while defending the human rights of the Copts from the Islamists' aggression and governmental indifference. It boosts the self-consciousness of the Copts while appealing to the soul of the Egyptian nation and the Islamic conscience. It promotes Western ideals of creativity, democracy, and liberty and justice for all, though careful not to be perceived as agent for Western powers. This paper will explain the dynamics of Coptic journalism in 126 years, the burdens of its life and mission, and the success stories that only a leap of faith can achieve.

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Title: The Celebration of the Coptic Liturgy on Wednesdays and Fridays according to a 14th Century Manuscript.
Presenter: Mr. Hany N. Takla (Los Angeles, CA)

Abstract:

The current practice of the Coptic Church includes the celebration of the Liturgy on Wednesdays and Fridays of every week, except for the Holy week. This practice, during the non-lent and non-paschaltide days dates back to just this past century. It uses the liturgical reading of the Annual Days Lectionary. However, in a 14th century Cairo Bohairic manuscript one can see a different liturgical tradition that was in use among the Copts, at least in a certain district in Cairo. This is found in a lectionary, currently in the Huntington collection of the Bodleian Library in Oxford, England. This manuscript includes readings for Wednesdays and Fridays for the first six month of the Coptic year. Each set of readings contain only five readings as opposed to the nine readings found in the current Annual Days Lectionary. This paper will explore the contents of the manuscipts, the liturgical significance of the readings, and the relationship with the readings in the current practice in the Coptic Church. The manuscript condition and rarity suggests that this practice as orgainized in the manuscript was local and short lived.

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Title: The Epact System
Presenter: Ramses Wassif, (San Gabriel, California)

Abstract:

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Prepared by Hany N. Takla, August 13, 2003

For more information contact: htakla@stshenouda.com