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.

Divorce and Remarriage of Orthodox Copts in Egypt: The 2008 State Council Ruling and the Amendment of the 1938 Personal Status Regulations

2011 ◽  
Vol 18 (3-4) ◽  
pp. 356-386 ◽  
Author(s):  
Nathalie Bernard-Maugiron
Keyword(s):  
The State ◽  
Current Status ◽  
Orthodox Church ◽  
State Council ◽  
National Courts ◽  
Personal Status ◽  
Coptic Orthodox Church ◽  
Coptic Orthodox ◽  
The Church

AbstractIn June 2008, the 1938 Personal Status Regulations for the Coptic Orthodox Church in Egypt were amended to limit the grounds for divorce to adultery and change of religion. This revision followed a ruling of the State Council requiring Pope Shenouda III, the head of the Coptic Orthodox Church, to grant a divorced Orthodox Copt a license to remarry. The amendments ended a long-standing conflict between the Egyptian national courts and the Coptic Orthodox Church regarding the effects of judicial divorce: prior to the revision, thousands of couples divorced before the courts were considered by the Church to be still married. However, by restricting the possibilities for Orthodox Copts to obtain a divorce, the 2008 amendments may lead to an increase in conversions to other religious faiths to escape application of the revised 1938 regulations. In this essay, I analyze the 2008 amendments, the State Council ruling, landmark decisions of the Court of Cassation, comments by legal scholars and articles in newspapers, in an effort to assess the current status of divorce and remarriage among Orthodox Copts in Egypt and the problems generated by the application of conflicts rules between non-Muslim personal status laws in case of inter-religious marriages. At the end of the essay, I mention developments that took place in June 2010 after the release of a new ruling by the State Council.

scholarly journals VICISSITUDES IN THE ENTENTE BETWEEN THE COPTIC ORTHODOX CHURCH AND THE STATE IN EGYPT (1952–2007)

2009 ◽  
Vol 41 (2) ◽  
pp. 287a-287a
Author(s):  
Mariz Tadros
Keyword(s):  
Civil Society ◽  
Church And State ◽  
The State ◽  
Orthodox Church ◽  
Coptic Orthodox Church ◽  
Coptic Orthodox ◽  
Coptic Church ◽  
Egyptian Government ◽  
The Relationship ◽  
The Church

This paper asserts that in 1952 an entente was forged between the Coptic Orthodox Church and the Egyptian government that provided the church with concessions in return for its political allegiance to the regime. The period prior to 1952 also witnessed the Coptic church leadership forging alliances with regimes in power; however, its ability to represent Copts vis-à-vis the state was rivaled by other Coptic voices in civil society such as the Majlis al-Milli. From 1952 on, the inhibition of Copts' voices in civil society increased the church's political power, and it developed into the undisputed voice representing the Coptic community. The relationship between church and state in the past fifty years has been volatile, affected not only by the nature of the relationship between leaders of the church and state but also by the emergence of other important players within and outside these two entities. Strains characteristic of the period leading up to the temporary dissolution of the entente in the 1970s are becoming visible today in the church–state relationship. This paper suggests that the current entente between the church and the state is being stretched to its limit although it is not likely to be dissolved.

VICISSITUDES IN THE ENTENTE BETWEEN THE COPTIC ORTHODOX CHURCH AND THE STATE IN EGYPT (1952–2007)

2009 ◽  
Vol 41 (2) ◽  
pp. 269-287 ◽  
Author(s):  
Mariz Tadros
Keyword(s):  
The State ◽  
Early Years ◽  
The Political ◽  
Orthodox Church ◽  
The Past ◽  
Coptic Orthodox Church ◽  
Coptic Orthodox ◽  
Coptic Church ◽  
The Relationship

Although some contemporary Egyptian studies have broached aspects of the relationship between the Coptic Orthodox Church and the regime, few have examined developments in the political rapport between the two in the last decade. Important studies have touched on the relationship between the state and church during Nasser's regime, the Sadat years, and the early years of the Mubarak regime, up to the first half of the 1990s. However, there is a paucity of literature on the relationship between the Coptic church and the Egyptian state in the past ten years, a lacuna that this study addresses.

scholarly journals POLITICS AT THE MUSEUM: THE APPEARANCES OF MUSEUM SONOBUDOYO AND MONUMEN YOGYA KEMBALI, YOGYAKARTA

2011 ◽  
Vol 31 (2) ◽  
pp. 186-196
Author(s):  
Sektiadi Sektiadi
Keyword(s):  
The State ◽  
State Museum ◽  
The Government

Museum was a man-made thing, a culture. This situation made the museum polluted with many tension, especially for the museum founded or managed by the government. This paper tried to evaluate the appeareance of the State Museum of DIY "Sonobudoyo" as a general museum and Jogja Kembali Monument as a tematic museum, and found some political aspects involved in their buildings, collections, exhibitions and other things

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.

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