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The translation presented here comes from two different sources. Part One, the Symbols of Baptism, is a translation of three chapters that appeared in a study titled The Baptism of Water and the Spirit by Fr. Athanasius Al-Maqari, a monk in the Monastery of St. Macarius in Wadi al- Natrun, Egypt. Fr. Athanasius is a prolific author and liturgical theologian who has written numerous works in the last decade on the theology and rites of the different sacraments, as well as various seasons of the church. Part Two of this work, Baptism in the Bible and the Fathers, is a translation of the writings of Fr. Matthew the Poor, one of the most famous and well-respected figures in contemporary Egyptian monasticism. The late Fr. Matthew was also a prolific author, and a sophisticated thinker and theologian, having dedicated his life to studying the scriptures and the writings of the Fathers. The chapters selected here for translation come from a rather large work by Fr. Matthew titled Baptism: The First Origins of Christianity.
In Introduction to Eastern Christian Liturgies, renowned liturgical scholars Stefanos Alexopoulos and Maxwell E. Johnson fulfill the need for a new, comprehensive, and straightforward survey of the liturgical life of the Eastern Christian Churches within the seven distinct liturgical Eastern rites still in existence today: Armenian, Byzantine, Coptic, Ethiopic, East Syrian, West Syrian, and Maronite. This topical overview covers baptism, chrismation, Eucharist, reconciliation, anointing, marriage, holy orders, burial, Liturgy of the Hours, the liturgical year, liturgical ethos and spirituality, and offers a brief yet comprehensive bibliography for further study. This book will be of special interest to masters-level students in liturgy and theology, pastoral ministers seeking an introduction to the liturgies of the Christian East, and all who seek to increase their knowledge of the liturgical riches of the Christian East.
Four translations of major accounts of the life of the fourth-century Egyptian desert father St. Bishoi, in one volume Saint Bishoi of Scetis (d. ca. 417) enjoys tremendous popularity throughout the Christian east, particularly among the Copts. He lived during a remarkable era in which a litany of larger-than-life monastics lived and interacted with one another. Even then, Bishoi stood out as the founder of one of the four great monasteries of Scetis (Wadi al-Natrun): those of Macarius, John the Little, Bishoi, and the Baramus. Yet in spite of Bishoi’s prominence, the various recensions of his hagio-biography have received sporadic, scattered attention. The Life of Bishoi joins other Lives...
The Coptic eucharistic liturgy begins with a public ritual known as the prothesis rite, in which oblations of bread and wine are chosen and placed on the altar. While preparatory rites of this kind are common throughout Christendom, it is only in the Egyptian tradition that this rite takes center stage as a public activity involving both clergy and laity. In The Presentation of the Lamb, Ramez Mikhail traces the evolution of the Coptic prothesis from its simple late antique origins to the middle ages, focusing on liturgical practices in Northern Egypt. Drawing upon a wide array of textual and material evidence, Mikhail provides the first study charting the evolution of any part of the Coptic Eucharist in such detail. The result is a fascinating glimpse into liturgical change in the Coptic liturgy in Islamic Egypt. In addition to a meticulous analysis of the Coptic prothesis, this work is an essential resource for the study of the Coptic liturgy generally, representing an indispensable reference for a host of primary sources, most of which are provided here for the first time in English.
Few churches today can trace their lineage as far back as the Copts. Their ancient traditions and rituals go back as far as the very beginnings of Christianity. For centuries, they have withstood many trials and martyrdoms. But in the twentieth century, many Copts left their homeland and scattered all over the Earth, seeking prosperity and security. Many went to the West, but many others went to the heart of the Islamic world: the Arabian Gulf. They took their faith with them into this new and challenging environment. In this context, hybrid forms of spirituality emerged, anchored in the ancient practices but sharpened by contact with globalisation. This migrant spirituality characterises their stories and touches the heart of what it means to be a Christian sojourner today.
Theological Anthropology at the Beginning of the Third Millennium is the third volume of the Theology at the Beginning of the Third Millennium series. Bringing together Catholic and Orthodox scholars of diverse disciplines, this work sheds new light on the question "what does it mean to be a human person?" Beginning with an overview on the state of the discipline in our time, the book brings theological anthropology into dialogue with epistemology, Christology, science, spiritual theology, and pedagogy. It explores how human persons--who are created in God's image and likeness--can come to knowledge of the self and the other, such that the individual person can know, love, and be united to the God and Father of Jesus Christ.
A contemporary model of spiritual struggle shifts the emphasis from virtue’s acquisition to its pursuit Beyond Virtue Ethics offers a distinctive approach to virtue ethics, arguing not simply for the importance of “struggle” to virtue ethics, but that “struggle” itself is a manifestation of virtue. In doing this, Stephen M. Meawad offers a way of thinking about virtue not simply as a perfected state, but as a state that is to a greater or lesser degree a manifestation of the ideal itself, which is not attainable. Meawad affirms the concept of the unity of virtues—that is, the idea that a virtue is not a virtue unless united with other perfected virtues—which is found in God. In...
Liturgical papyri are prime witnesses to the history of liturgy and the religious and theological currents in late antique Egypt. These items from the third to ninth century preserve hundreds of Greek and Coptic hymns, prayers, and acclamations, most otherwise unknown but some still recited by the Coptic Church. Agnes T. Mihalyko offers the first extensive introduction to the liturgical papyri, facilitating the reader's access to them with a detailed inventory of edited manuscripts and an extensive discussion of their date and provenance. She also examines liturgical papyri as the first preserved liturgical manuscripts, describing their material features, the ways they were used, the early history of the liturgical books, and their languages. She reveals how liturgical texts were written down and transmitted and locates these important manuscripts in the book culture of late antique Egypt.
Medieval art history has long emphasized the glories of the Byzantine Empire, but less known are the profound artistic contributions of Nubia, Egypt, Ethiopia, and other powerful African kingdoms whose pivotal interactions with Byzantium had an indelible impact on the medieval Mediterranean world. Bringing together more than 170 masterworks in a range of media and techniques—from mosaic, sculpture, pottery, and metalwork to luxury objects, panel paintings, and religious manuscripts—Africa and Byzantium recounts Africa’s centrality in transcontinental networks of trade and cultural exchange. With incisive scholarship and new photography of works rarely or never before seen in public, this long-overdue publication sheds new light on the staggering artistic achievements of late antique Africa. It reconsiders northern and eastern Africa’s contributions to the development of the premodern world and offers a more complete history of the region as a vibrant, multiethnic society of diverse languages and faiths that played a crucial role in the artistic, economic, and cultural life of Byzantium and beyond.
In the late fourth century, the early Christian monk and author Evagrius Ponticus wrote his magnum opus in Greek--entitled Kephalaia Gnostika ("Gnostic Chapters")--a spiritual treatise on ascetic contemplation and unity with God. After Evagrius' death, however, his theology attracted controversy, and many of his writings were suppressed or destroyed. As a result, complete copies of this important work principally survived only in Syriac translations and an Armenian adaptation, until the recent discovery of two Arabic copies at the so-called Monastery of the Syrians in Egypt. The present volume represents the first-ever critical edition and translation of the Kephalaia Gnostika in that language.