Coptic Advent

Advent fast is preparation for the Coptic Orthodox Nativity feast January 7th.

http://www.stgeorgephilly.org/?p=1559
It is the voice of my Beloved; He knocks saying, “Open for ME” (Song of Solomon 5:2).

The Church has put together, by the wisdom of Christ and the guidance of the Spirit, spiritual preparatory periods, in which God and man may be united in spiritual intercourse. These are periods of prayer and fasting; periods of spiritual elevation from the earthly to the heavenly and from the secular to the divine. Although fasting is abstaining from food and drink yet we find Christ knocking on the doors of our hearts saying, “Eat O friends! Drink deeply, O beloved ones” (Song of Solomon 5:1). Eat not of the food that perishes but the food that endures to everlasting life (John 6:27). Drink not of the well of Jacob but drink from His side that you may be quenched forever (John 4).

In the preparation for the Advent of Christ, the Church dedicates a period of forty-three days for fasting and prayers. This period of fasting is constituted of the forty days in which Moses fasted on the mountain before receiving the commandments written by the finger of God and the three days in which the church fasted for the moving of mount Mokatam in Egypt.

Moses fasted before receiving the commandments of God and likewise we also fast before receiving the incarnate God, who took our form to save us from the death of our sins. Let us prepare our hearts to be fitting mangers for the birth of Christ. Let us sanctify our souls to be suitable dwellings for the Divine.

The Church fasted during a troubling time in which its integrity was questioned and its faith was threatened. After spending three days in heartfelt prayers and ascetic fasts God revealed His power to the unbelievers and saved His people by the might of His arm. Likewise we also must fast that God may save us from the bondage of death and usher us into the liberty of life.

Let us fast for the forgiveness of the sins that we have committed against our loving God. Let us fast for the purification of our souls and our spirits. Let us fast for the cleansing of our hearts and minds. Let us fast for the renewal of our lives that we may be made worthy to live with Him in His kingdom. Let us fast that we may be considered worthy to dwell in His indissoluble embrace forever.

Fr. Mina Shaheid

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Coptic calendar and difference from Jewish calendar

We read Coptic new year Psalms 65-11 & 81:1 (also 2-7) They are about the new year and the Jewish Feasts of Trumpets and Tabernacles
Our Coptic Calendar started with the year when Diocletian became an Emperor in the year 284, which is the difference between 2011 AD in the Julian and 1727 AM in the Coptic Calendar which ended Sunday 9/11.

Both calendars have leap year every time the year is divisible by 4
In the current Gregorian Calendar, a correction approved by Pope Gregory XII reflects the fact that the Solar year is actually 11 minutes shorter (365 days “5 hours and 49 minutes” and not exactly 6 hours).

Therefor a centennial year is not a leap year unless it is divisible by 400, so 1900 is not a leap year in Gregorian Calendar but is a leap year in Julian and Coptic Calendars. This is why our Christmas in now January 7 instead of December 25.

Jews follow a lunar calendar which is only 354 days(like Muslim calendars) but they adjust it to match Solar calendar by accumulating the difference and have a year with 13 month every time the difference adds up to a full month. Thus Jewish Feasts move in cycles while Muslim Calender which does not apply that correction keeps shifting.

That is why both Jewish Passover and our Good Friday, Easter, and Pentecost move forward every year and then move way back about a month every few years.
Example Easter from 2001 to 2011 was April 15, May 5, April 27, April 11, May 1, April 23, April 8, April 27, April 19, April 4, April 24.

Coptic New Year (Rass El Sanna) comes in either September 11 or 12, Jewish Rosh_Hashanah comes in September or October.
Here are information about both celebrations

http://en.wikipedia.org/wiki/Coptic_calendar

http://en.wikipedia.org/wiki/Rosh_Hashanah

St Mary -”The Rational Dove” in the Coptic Orthodox Church

The Title of St. Mary—“The Rational Dove”

Originally writing by Dr. Michael Marcus, exemplified and modified by Francis Kai

The Coptic Church, inspired by the Holy Spirit, has given the title “The Rational Dove” to Saint Mary, Mother of God. The definition of being rational is the conformity of one’s beliefs to one’s reasons for belief. “Rational” means perceived by the mind for logical reason. “The dove” was mentioned in the Ark of Noah, which represents the peace of God that shines on his saved creations. In Song of Songs, our Lord described His bride as the “beloved one.” He calls her “my dove, my undefiled one.” (SS 6:9) The bride describes His eyes “are as the eyes of the doves by the rivers of waters.” (SS 5:12) The dove is also a form of Holy Spirit when Jesus was baptized: “The Spirit of God descending like a dove.” (Mt 3:16) Hence there is conformity between the bride and the bridegroom, the Virgin and the Holy Spirit. There comes the union of the divinity and humanity in a miraculous conception or incarnation in the womb of the Virgin through the Holy Spirit. The Virgin conceived and gave birth to her son, who is the Son of the Most High. This is the reason that the Church calls her “Mother of God”, in whom dwells the full divinity of God: “For it pleased the Father that in Him all the fullness should dwell, and by Him to reconcile all things to Himself, by Him, whether things on earth or things in heaven, having made peace through the blood of His cross.” (Col 1:19) The Old Testament testifies to that truth: “Therefore the Lord Himself will give you a sign: behold, the virgin shall conceive and bear a Son, and you shall call His name Immanuel.” (Is. 7:14) If our mind cannot accept the reason behind that belief, we will contemplate on the story of Simeon the elder, who had refused to accept the virgin birth. God allowed Simeon to live four hundred years, the dividing gap between the Old and the New Testament, to see with his own eyes on the virgin birth of the Savior. The “dove” is also mentioned in the Gospel when Jesus drove out the thieves and purified the Temple: “Jesus went into the temple of God and drove out all those who bought and sold in the temple, and overturned the tables of the money changers and the seats of those who sold doves. And the said to them, ‘It is written, “My house shall be called a house of prayer”, but you have made it a “den of thieves.”’” (Mt. 21:12-13) In these verses the only thing that was mentioned being sold by name is “the doves”, which represents the Church that has been purchased by His own blood.

The concept of “The Rational Dove” has combined the divinity and humanity of the Incarnate Logos together in oneness. “Immanuel” means God with us.

Other titles given to St. Mary by the Church includes

1. The Tabernacle,
2. The Ark of Covenant,
3. The Burning Bush,
4. Aaron’s Rod,
5. Golden Censer,
6. Eastern Gate,
7. Second Heaven,
8. The Chosen Vessel,
9. Golden Lamp Stand,
10. Holy of Holies,
11. Jacob’s Ladder.

August 22- Feast of St Mary; St Mary Prophecies, Types, and Figures

The Coptic Orthodox church celebrates the feast of St Mary Aug 22 every year.

Every Coptic Orthodox church will have a liturgy on this day.

Prophecies, types, and figures of St Mary

Prophesis:
1) Book of Genesis (3:15): “I will put enmities between thee and the woman, and thy seed and her seed; she shall crush thy head, and thou shalt lie in wait for her heel.”

2) Book of Isaiah 7:14:”The Lord Himself shall give you a sign. Behold a virgin shall conceive, and bear a son, and his name shall be called Emmanuel.

3) Micah 5:2-3: “And thou, Bethlehem, Ephrata, art a little one among the thousands of Juda: out of thee shall be come forth unto me that is to be the ruler in Israel, and his going forth is from the beginning, from the days of eternity. Therefore will he give them up till the time wherein she that travaileth shall bring forth, and the remnant of his brethren shall be converted to the children of Israel.”

4) Jeremias 31:22; “The Lord has created a new thing upon the earth: A woman shall compass a man”.

Types:
1) “the bush that was not burnt” (Exodus 3:2) a figure of Mary conceiving her Son without the loss of her virginity.
2) Gideon’s fleece wet with dew while all the ground beside had remained dry (Judges 6:37-38) a type of Mary receiving in her womb the Word Incarnate
3) Many passages concerning the spouse in the Song of Songs book
4) Concerning Wisdom in the Book of Proverbs 8:22-31 .
5) The application to Mary of a “garden enclosed, a fountain sealed up” mentioned in Canticles 4:12 is only a particular instance of what has been said above.

Figures:
Sara, Debbora, Judith, and Esther are variously used as figures of Mary; the ark of the Covenant, over which the presence of God manifested itself, is used as the figure of Mary carrying God Incarnate within her womb. But especially Eve, the mother of all the living (Genesis 3:20), is considered as a type of Mary who is the mother of all the living in the order of grace

Reference: Catholic Encyclopedia

http://www.newadvent.org/cathen/15464b.htm

August 19 – Feast of Transfiguration – Minor Feast of the Lord

Feast of transfiguration is celebrated always on August 19 every year.

It is one of 14 feasts of of the Lord in the Coptic Orthodox church. It is one of 7 minor feasts where the other 7 feasts are major feasts. The 7 major feasts of the Lord are considered essential in our Salvation.

The 7 major feasts are 1)Annunciation, 2)Nativity, 3)Theophany (Baptism of the Lord), 4)Christ entry to Jerusalem (Palm Sunday), 5)Resurrection, 6)Ascension, 7)Pentacost.

The 7 minor feasts are 1)Transfiguration 2)first miracle wedding at Cana 3)Pascha Covenant Thursday 4)Circumcision 5)Entrance into the temple 6)Entry to Egypt 7)Thomas Sunday

Readings of the Feast of transfiguration : Matins Mt 17:1-9, Gospel Mk 9:2-13

Holy Lent Gospel Liturgies & Holy 50 days Gospel Liturgies

Mt 4:1-11 – Second Sunday
Mt 18:23-35 – Third Sunday
Mt 21:33-46 – Fourth Sunday
Mt 23:13-39 – Fifth Sunday
Mk 10:46-52 – Sixth Sunday
Mt 21:1-17 – Palm Sunday
Jn 20: 1-18 – Resurrection day

Jn 20:19-31 First Sunday in the Holy 50 days
Jn 6:35-45 Second Sunday
Jn 4:1-42 Third Sunday
Jn 12:35-50 Fourth Sunday
Jn 14:1-11 Fifth Sunday
Jn 16:23-33 Sixth Sunday
Jn 15:26-16:15 Pentacost

Saint Peter the Disciple and Apostle

St. Peter
July 12 is the apostles feast when we celebrate the martyrdom of St. Peter and St. Paul. On this occasion, we would like to learn few lessons from the life of St. Peter, because he in many ways represents humanity in its strength and weaknesses. In the bible, we learn that St. Peter was a fisherman living in Capernaum, located on the north shore of the Sea of Galilee. When our Lord Jesus Christ called upon St. Peter to follow Him, he did not hesitate. He, his brother St. Andrew, and St. James and St. John, who were all fishermen, followed the lord (Matthew 4:19-22).

St. Peter did not only open his heart to the Lord, he and St. Andrew opened their house in Capernaum to Him. On one occasion when the Lord came to their house, He found St. Peter’s mother-in-law sick and He healed her. In that evening, many sick people came to the house to be healed (Mark 1:29-34).

His devotion to the Lord was rewarded by being selected with St. John and St. James to be the Lord closest disciples. Those three disciples were the only disciples who witnessed the raising of Jairus’s daughter from the dead (Mark 5:37). They were the witnesses to the transfiguration of our Lord Jesus Christ (Matthew 17:1-8), and they accompanied the Lord when He prayed in the garden of Gethsemane (Matthew 26:37).

St. Peter have a strong, self-assertive personality, and his quick action lead not only to many of his finest moments but also to some of his saddest experiences. When the disciples were in a boat weathering a severe storm at night and our Lord came to them walking on the water, St. Peter was the only one who asked to be given the same power. But as he started walking on the water, he got scared and cried for help (Matthew 14:22-33). When many disciples turned away from our Lord Jesus Christ because they could not understand His teachings, and He asked the twelve “Do you also want to go away?” it was St. Peter who answered “Lord, to whom shall we go? You have the words of eternal life …” (John 6:67-69). On another occasion, when our Lord asked the disciples “But who do you say that I am?” St. Peter answered “You are the Christ, the Son of the living God” and he was praised by the Lord (Matthew 16:15-19). But later when our Lord started telling the disciples about his crucifixion, St. Peter opposed Him and our Lord rebuked him because he is not mindful of things of God (Matthew 16:21-23).

The events of the Holly Week left its mark on St. Peter. When they got together for the last supper and our Lord started washing their feats, he could not allow that to happen, until our Lord told him “If I do not wash you, you have no part with Me.” (John 13:3-11). Later, when St. Peter boasted that he is willing to die for Jesus, He warned him that he will deny Him three times (John 13:36-38). St. Peter joined the Lord in Gethsemane but he fall asleep, and when he wake up and saw the guards arresting his Master, he took a sword* and cut off a servant’s ear. Our Lord rebuked him saying “Put your sword in its place, for all who take the sword will perish by the sword.” (Matthew 26:52). Then he healed he servants ear (Luke 22:51). All the disciples fled except St. Peter and St. John who followed the Lord to the high priest’s courtyard (Matthew 26:56-58). However, at this point St. Peter became scared and when he was asked if he is a follower of Jesus, he denied that three times. Hearing the rooster crowed, He remembered our Lord’s warning, and he went out and wept bitterly (Matthew 26:69-75).

This was the saddest moment in St. Peter’s life, and the following days were probably unbearable. However, on Sunday St. Peter rejoiced with the disciples because our Lord Jesus Christ has risen from the dead. St. Peter was still ashamed of his denial of the Lord, and he did not know how to make up for his biggest sin. Then came his meeting with the Lord at the Sea of Tiberias (also known as the Sea of Galilee). In this meeting, our Lord asked St. Peter three times “Simon, son of Jonah, do you love Me more than these?” and He asked St. Peter to resume his apostolic duty of shepherding the believers. The Lord told St. Peter to follow him, predicting what death he would endure for his Master (John 21:15-19). From this time on, St. Peter became a new man, and after he was filled with the Holy Spirit on the day of Pentecost, he started his courageous mission to spread the good news about Jesus all over the world.

* Some non-Christians claim that the mention of the sword in this event (especially Luke 22:35-38) and the words of our Lord “… I did not come to bring peace but sword” (Matt 10:34) Indicate that Christianity is also a religion of sword. But looking carefully into the context of each case, we see that our Lord’s intention is not a literal sword but He used the sword allegorically. The strongest support of this argument is what our Lord did when St. Peter cut the servant’s ear, especially His rebuke to St. Peter when he said “Put your sword in its place, for all who take the sword will perish by the sword.” (Matthew 26:52).

Tradition (with a capital T) and tradition

Importance of Tradition

Capital T Tradition refers to the special rites of the Coptic orthodox Church. Part of Tradition is the liturgy, incense, doxologies, agpeya, icons, orders, sacraments, ….

July 12th – Feast of the Apostles and Lakkan prayers

Rite of the lakkan of the feast of the apostles

—For Lakkan readings of the Epiphany Feast see http://copticchurch.wordpress.com/2009/01/31/topic-9-prayer-of-the-laqqan-waters-in-the-coptic-orthodox-church/

Upon the conclusion of the Prime Raising of Incense, the congregation chants the hymn `K`cmarwout in front of the lakkan. This is followed by the Prayer of Thanksgiving, and after the priest recites the words nem ebolha peklaoc tyrf , meaning “and from all Your people”, he blesses the water and says nem `ebolha taikolem vi;ra;ai , meaning “and from this bowl”. At the end of the Prayer of Thanksgiving, the Verses of the Cymbals are chanted, followed by Doxa Patri… Ke nun… This is directly followed by Psalm 50, and then Doxaci `o :eoc `ymwn , where the eldest priest begins reading the prophecies. The prophecies passages are: Ex. 15:22 – 16:1; Ex. 30:17-30; Is. 1:16-26; Is. 35:1-10; Is. 43:16 – 44:6; Zach. 8:7-19, Zach. 14:8-11.

After the prophecies, the congregation responds with Tenouwst `mmok `w Pi`,rictoc , as the priest raises incense and prays the Pauline prayer, which is followed by the Pauline Epistle (Heb. 10:22-38). Then, the Trisagion is chanted. The priest prays the Litany of the Gospel, which is followed by the Psalm (7:50 and 10) and the Gospel (Jn. 5:1-18).

Then, the priest raises a cross with three lighted tapers, while praying the major V] nai nan . Using the cymbals, the congregation responds with Kuri`e `eleycon ten times in the melismatic tune. The priest then blesses the lakkan and the bowl three times with the sign of the Cross, as the congregation chants the Gospel Response and the first verse of the Doxology of the Apostles, which begins with the words Pisorp qen ni`apoctoloc , meaning “the first among the apostles…”

The priest prays the Seven Long Litanies, which include the litanies of: 1) the sick; 2) the travelers; 3) the waters; 4) the king or ruler; 5) the departed; 6) the oblations; and 7) the catechumens. The priest, while facing the East, prays certain requests, and with each request the congregation responds with Kuri`e `eleycon .

Then the priest carries a cross that is lighted with tapers, and the congregation cries out with the deacons with one voice saying Kuri`e `eleycon , one hundred times in a recitative tune. After this, the serving priests say the Three Long Litanies, which are of peace, the fathers, and the congregations; and then the Creed is fully recited. The Espasmos of the Apostles is chanted, then the deacon says, “Offer in this order…” and the congregation respond with the Hiten ni`precbi`a . The priest prays, “The love of God the Father, and the grace of His only-begotten Son, our Lord, God and Saviour Jesus Christ, and the communion and gifts of the Holy Spirit be with you all.” The priest makes the sign cross over the water for the first time, and the congregation responds with “And with your spirit.” Directly following this, the priest signs the water with the cross a second time, and chants, “Lift up your hearts,” to which the congregation responds with “They are with the Lord.” To conclude the blessing of the lakkan, the priest makes the sign of the cross over the water a third time and says, “Let us give thanks to the Lord,” and the congregation responds saying, “He is worthy and righteous.” The priest continues by praying the Liturgy of the Blessing of the Waters. While the priest says the words `Agioc three times, he does the sign of the cross three times over the water and continues the Liturgy. Later on, at the end of each petition, the priest does the signs cross over the water. The congregation responds with “Amen.”

The deacon then says, `Proceuxa;e , to which the congregation responds, Kuri`e `eleycon . The priest continues to pray the assigned prayers specific to the occasion, followed by the Lord’s Prayer. The priest then administers three Absolutions, followed by the deacon responses: Cw;ic `amyn @ ke tw `pneumati… Following this, the priest blesses the lakkan water and the bowl, three times with the sign of the cross. While doing so he says Eulogitoc Kurioc… and the congregation respond with “One is the Holy Father, one is the Holy Son, one is the Holy Spirit, Amen.”

The serving priest soaks the end of a towel with the water of the Holy Lakkan, and washes the feet of the priests, deacons, and the congregation. At the same time, the congregation chants Psalm 150. After the lakkan, the priest says a prayer of Thanksgiving, which is followed by the blessing. Then, the Divine Liturgy commences for the glory of the Holy Trinity, to whom is glory forever.

Source

Mikhail, Deacon Albair Gamal, The Essentials in the Deacon’s Service, (Shobra, Egypt: Shikolani, 2002), p. 798-810. Translated from Arabic by Bishoy K. R. Dawood, edited by Alexander A-Malek.

http://www.copticheritage.org/modules.php?op=modload&name=PagEd&file=index&page_id=358

June 1st :- Commemoration of the Entry of the Lord Christ to Egypt.

1. On this day, our Lord Jesus Christ came to the land of Egypt when He was a two years old
child, as the Bible says in (Mt. 2:13) that the angel of the Lord appeared to Joseph in a dream,
saying: “Arise, take the young Child and His mother, flee to Egypt, and stay there until I bring
you word; for Herod will seek the young Child to destroy Him.” This was for two reasons:
A. If He fell in the hand of Herod, and Herod could not kill Him, he would have thought that His
flesh was a phantom.
B. The second reason was to bless the people of Egypt by being among them, so that the
prophecy of Hosea (11:1) could be fulfilled which says: “… out of Egypt I called My Son.” And
also the prophecy of Isaiah (19:1) be fulfilled: “Behold, the Lord rides on a swift cloud, and will
come into Egypt, the idols of Egypt will totter at His presence, and the heart of Egypt will melt in
its midst.”
The Lord Jesus came to Egypt with Joseph, and His Virgin mother, and Salome. They passed in
an estate called “Basta” where the Holy Family drank from a well, and the water of the well
became a curing water for all sicknesses. Then they went to “Meniet Samannoud” and crossed the
Nile to the western side. In this place, the Lord Jesus put His foot on a stone, and the trace of His
foot appeared, and the stone was called “Picha Isos” in Coptic (or The heal of Jesus). From there,
they went westward to Wadi El-Natroun, and St. Mary blessed the place, for her knowledge that
many monasteries would be built there. Then they went to “Al-Ashmoneen” where they settled for
several days, after which they went to Mount “Qosqam”, where the monastery of St. Mary was
later built, which has been known with the name “El-Moharrak monastery”.
When Herod died, the angel of the Lord appeared to Joseph in a dream saying: “Arise, take the
young Child and His mother, and go to the land of Israel, for those who sought the young Child’s
life are dead.” (Mt. 2:20-21). They came back to Cairo, and on their return they stayed in a cave
which is today located in the church of Abu-Serga in Old Cairo. Then they passed by El-Mataryia,
and they washed there from a well, and the well has been blessed since, and a tree of Balsam grew
beside it, from its oil the Chrism (El-Myroun) is made which is used to consecrate new churches.
From there, the Holy Family walked to El-Mahama (Mustorod), and from there to Israel.
We ought to celebrate this feast spiritually with joy, for Our Lord Jesus honored our land.
Glory to His Holy Name for ever. Amen.

More at the following post

http://copticchurch.wordpress.com/2009/05/