Whose Heritage Counts? Narratives of Coptic People’s Heritage

This paper examines whose voices narrate official Coptic heritage, what the in-built biases in representations of Coptic heritage are and why, and some of the implications of omissions in narratives of Coptic heritage. It argues that the primary narrator of official Coptic heritage during the twentieth century was the leadership of the Coptic Orthodox Church. The Coptic Orthodox Church is the body that holds authority over the sources of heritage, such as church buildings and manuscripts, and also has the resources with which to preserve and disseminate heritage. The Church hierarchy’s leadership was not entirely uncontested, however, a middle ground was continually negotiated to enable lay Copts to play various roles and contribute to the articulation of Coptic heritage. Ultimately, though, alternative voices must operate within the limits set by the Church leadership and also negotiate the layers of exclusion set by society and state.

Social Ethic or Spiritual Ethos? Non-Orthodox Christian and Coptic Orthodox Perspectives

This article modestly anticipates the still-unfolding reception of the laudable document For the Life of the World: Toward a Social Ethos of the Orthodox Church by two broadly-envisioned communities—those of non-Orthodox Christians and Coptic Orthodox Christians. There is much to be commended by the former, especially regarding the document's balanced assessment amidst complicated issues uncharted in the Orthodox world. This balance is possible through the effective coalescence of a theocentric worldview, a comfort with mystery, and a loosely-defined Orthodox anthropology. Regarding the latter community, the document serves as a pioneering and bold example that does not neglect social relevance at the behest of theological commitments. At the same time, Coptic Orthodox Christians, in their insistence on the centrality of desert spirituality, are likely to question the document's sometimes tepid allusions to spiritual transformation, since the principal means out of which come social change, right action and good conscience for Orthodox Christians is through a life entrenched in Godward ascetic spirituality.

Sustainable Guidelines for Enhancing Indoor Thermal Comfort in Coptic Churches in Egypt Using Passive Design Strategies; Case Study St. Barbarah and Virgin Mary Churches

Since the 20th century, the temperature has risen, worldwide, due to climate change causing global warming. Such phenomena have resulted in thermal dissatisfaction within various buildings indoor spaces including Egyptian Coptic Orthodox churches. Heritage churches designs have always implemented passive strategies to provide indoor thermal comfort. However, modern churches design tend to use active strategies to provide indoor thermal satisfaction instead of referring to the use of passive designs. Accordingly, the main purpose of this research is to identify a set of guidelines to enhance indoor thermal comfort in modern Coptic Orthodox churches using passive design strategies. The research has adapted a mixed method approach where an in-depth literature review resulting a qualitative summary of passive techniques used in heritage Coptic churches, then followed by a comparative analysis between two Egyptian case studies; the first is a heritage church (St. Barbarah church) and the other is modern which is (Virgin Mary church) based on the deducted passive strategies from the literature. Moreover, an applicable simulation for varying the methodology, using Design Builder, where the modern church will be simulated and tested for thermal comfort before and after modifying it using the passive strategies deducted from the literature. The research’s main findings were the list of passive techniques that could be used to enhance the indoor thermal comfort, while the simulation experimental results where related to a typical summer week, showing that for the average air temperature and the average solar gains, the triple glazing was the most effective in causing indoor thermal comfort. But, for the average relative humidity and average of total fresh air, insulation has shown to be most effective in providing enhanced indoor thermal comfort. To conclude, a set of guidelines has been deduced from the methods adapted in the research showing the most suitable and applicable passive design strategies that could be used inside Coptic Orthodox churches to enhance indoor thermal comfort.

The Syriac Orthodox and Coptic Orthodox Churches in Austria: Inter-Church Relations and State Recognition

This article explores the inter-church and church-state relations of the Syriac Orthodox and Coptic Orthodox Churches in Austria. The strong historic role of the Catholic Church in Austria's political landscape provides the central framework to understand the “story of success” regarding relations with both the Catholic Church and state authorities in Austria. Summarizing the history of migration and establishment of diaspora churches in Austria, the article explores the impact of the support of the Catholic Church in the process of institutionalization. In addition, state recognition and examples of church-state interaction are highlighted. The findings support the conclusion that minority churches from the Oriental Orthodox tradition have benefitted strongly from their relations with the majority church and the state. However, their authority in both religious and political contexts also affects personal leadership and internal affiliations which can lead to divisions within the church communities.

For the Sake of Marguirguis

This contribution endeavors to show that building and administrating Coptic charitable associations according to the laws of the Egyptian Ministry of Social Affairs (mosa) does not mean allying with or challenging one of the two institutions that claim control over the Coptic Christian ethics of giving in Egypt: the Coptic Orthodox Patriarchate and the Egyptian government. Especially since my interlocutors are simultaneously integral subjects of the waqf properties (endowments, i.e. the parishes) administered by the institutional Church, they are less interested in negotiating a true definition of such a practice. Beyond the power dynamics that have played out over the orthodoxy of religious practices and that are intensively analyzed in existing literature, I argue that maintaining relations with the two official entities that govern Christian charity in Egypt invites thinking about interactions developed within the context of a heavenly community. Instead of focusing on the competition of who holds and authorizes the better form of the Coptic Christian tradition of khidma (service), I suggest that the interactions with this divine community are sometimes intertwined with overlooked invisible and inaudible meanings of dissent and activism among members of the largest Christian minority in the Middle East.