The Coptic and Ethiopian Dispute over Deir al-Sultan in Jerusalem

2017 ◽  
Author(s):  
Samir Simaika ◽  
Nevine Henein
Keyword(s):  
Roman Catholic ◽  
Eastern Orthodox ◽  
Orthodox Church ◽  
Coptic Orthodox Church ◽  
Coptic Orthodox ◽  
Ethiopian Orthodox ◽  
Ethiopian Church

This chapter discusses Marcus Simaika's involvement in the dispute between the Copts and Ethiopians regarding what is known as Deir al-Sultan or the Imperial Monastery in Jerusalem. Ethiopia has long been acquainted with monotheism, and the Ethiopian Church is the largest of all the Oriental Orthodox churches. The Coptic Orthodox Church of Alexandria has a longstanding relationship with the Ethiopian Orthodox Tawahedo Church and the Eritrean Orthodox Tawahedo Church. Tawahedo means 'unified,' referring to the single unified nature of Christ, as opposed to the belief in the two natures of Christ held by the Roman Catholic and Eastern Orthodox churches. The patriarchs of Alexandria, Antioch, Jerusalem, and many others had refused to accept the two-natures doctrine decreed by the Council of Chalcedon in 451, and these churches are sometimes referred to as monophysite. Simaika maintained that Deir al-Sultan belonged to the Coptic community from time immemorial.

Coptic and Ethiopic Historical Writing

2018 ◽  
Author(s):  
Witold Witakowski
Keyword(s):  
Orthodox Church ◽  
Writing System ◽  
Historical Writing ◽  
Coptic Orthodox Church ◽  
Coptic Orthodox ◽  
Ethiopian Orthodox ◽  
Cultural Sphere

This chapter focuses on how the Christians of Egypt and Ethiopia were closely connected by ecclesiastical bonds for nearly 1,700 years. The connection lasted from the time when Ethiopia's first bishop was consecrated by the Patriarch of Alexandria in the 340s, until the dependence of the Ethiopian Orthodox Church on the Coptic Orthodox Church ended formally in 1951. As a consequence of this long allegiance of the former Church to the latter, contacts in the cultural sphere developed strongly. The chapter shows how Coptic literature was written in two languages: in Coptic itself, written in an original alphabet that was based on the Greek, but expanded with seven letters borrowed from the Demotic writing system to represent sounds that did not exist in Greek; and in Arabic, as after about AD 700 Coptic began to lose its position as the language of the Egyptians.

scholarly journals Eastern Orthodox Church and modern religious processes in the world

2012 ◽  
Vol 64 (4) ◽  
pp. 425-441
Author(s):  
Miroljub Jevtic
Keyword(s):  
Catholic Church ◽  
Roman Catholic ◽  
Religious Practice ◽  
Eastern Orthodox ◽  
Roman Catholic Church ◽  
Orthodox Church ◽  
Orthodox Christianity ◽  
The World ◽  
Collapse Of Communism ◽  
Society Today

The majority of the Christian world today is affected by weakening adherence to principles of religious practice. The reverse is the case in the countries of predominantly Orthodox tradition. After the collapse of communism, all types of human freedom were revived, including the religious one. The consequence is the revival of the Orthodox Christianity. It is reflected in the influence of the Orthodox Church on the society. Today, the most respected institutions in Russia and Serbia are the Russian and Serbian Orthodox Church, respectively. Considering the decline of the Western Christianity, the revival of the Orthodox Church has raised hopes that the Western Christianity can be revived, too. Important Christian denominations, therefore, show great interest in including the Orthodox Church in the general Christian project. It is particularly evident in the Roman Catholic Church foreign policy. The Roman Catholic Church is attempting to restore relations with Orthodox churches. In this sense, the most important churches are the Russian and the Serbian Church. But, establishing relations with these two is for Vatican both a great challenge and a project of great significance.

A State Institution

2017 ◽  
Author(s):  
Samir Simaika ◽  
Nevine Henein
Keyword(s):  
State Institution ◽  
The State ◽  
Orthodox Church ◽  
State Museum ◽  
Coptic Orthodox Church ◽  
Coptic Orthodox ◽  
The Government

This chapter discusses Marcus Simaika's role in making the Coptic Museum a state institution of Egypt. In 1920, Fuad I, ruler of Egypt and Sudan from the Muhammad Ali dynasty, visited the Coptic Museum. From that moment, the king conceived the idea of making the Coptic Museum a state museum and asked Simaika to cede the museum to the government. Simaika replied that he would submit the request to Cyril V. All objects in the museum belonged to the Coptic Orthodox Church, and Simaika would not have been able to transfer them from the different monasteries and churches without ecclesiastic approval and on the condition that they be exhibited in an annex to the Muʻallaqa Church and under the care of the priest of that church. The chapter describes the annexation of the Coptic Museum by the state and its nationalization, as well as its acquisitions and collections.

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