http://www.thecocc.org/stream/

All services are in English language. We are currently streaming Saturday vespers and Sunday Holy Liturgy. 

COPTIC ORTHODOX CHURCH, DIOCESE OF LOS ANGELES PRESENTS

BRIDGING THE GAP

THE FIRST DOCUMENTARY ADDRESSING
THE GAP BETWEEN YOUTH AND THEIR PARENTS
IN COPTIC FAMILIES LIVING OUTSIDE OF EGYPT.
... AND PRESENTS THE SOLUTIONS.

Bridging the Gap is presented by the Coptic Orthodox Diocese of Los Angeles, Southern California and Hawaii and produced by Television professionals under the auspices of His Grace Bishop Serapion. It is intended as an educational video describing the challenges and some proposed solutions to the many issues facing Coptic Orthodox families outside of Egypt as a result of immigration and acculturation.  

The video includes interviews with clergy, professional psychologists, parents and youth within the diocese. The four primary areas of exploration are:

    1-  Culture Gap: Differences and conflicts between parents and youth resulting from
         growing up in different cultures.
    2-  Generation Gap: Differences of tastes, values, outlook, and attitudes between
         youth and their parents.
    3- Communication Gap: Differences in methods and styles of communication between
        youth and their parents.
    4- Language Gap: Communication weaknesses within the family resulting from youth
        and their parents having different primary languages.

This documentary presents solutions for both parents and youth. Also, the role of our Coptic Orthodox Church outside of Egypt in helping families to bridge this critical gap.

Available at your church book store. For distributors please call (818) 426-1341
 

On Sunday October 19, 2008 His Grace Bishop Serapion ordained the blessed servant servant Daniel Habib (now Fr. Daniel Habib) as a priest for the Diocese of Los Angeles to serve St. John Church in Covina. Participating in the Ordination was His Eminence Metropolitan Hedra of the Diocese of Aswan, Egypt.The New priest will travel to the Monastery of Saint Pishoy in Wadi El Natroun Region, Egypt to spend his forty days and will return to begin his ministry.  May God bless his service for the Glory of His Name.

Educational Financial Aid
Financial aid became a dyer necessity for low income families in Egypt because it consumes a huge portion of their income. In most cases these families barely have enough income for food, so they resort to dropping their kids out of school which is known as Evading education.

The Agapy Program of St. Verena charity focuses on these types of families and helps them by offering a grant for the amount of L.E 800 to every student.

With the increasingly rising cost of living, this amount is not enough for all the financial demands that comes with education like clothes, books, and school tuition, in addition to tutoring classes which became a basic necessity for education in Egypt.

Many times these families resort to borrowing money, to be able to cover the cost of education. There is even a more dangerous trend than borrowing money; the youth who wants to continue their education may be offered tempting amount of money that can lead them away from their faith. This could be a path for a lot lost souls.

Therefore, we plead to those merciful and compassionate hearts to help these youth with whatever they can offer, to help them finish their education to be able to improve standard of living for themselves and their families as well. 

May the Lord reward you with the heavenly rewards!

Please reserve the date for the annual banquet of Santa Verena Charity

November 2, 2008

Details will be announced later.

With great joy and enthusiasm, Saint Paul Brotherhood announces the publication of the Treasure of the Fathers Series, “Holy Feast of Resurrection” and “The Holy Fifty Days.” These books include various festal sermons and commentaries by our great fathers, St. Athanasius the Apostolic, St. Cyril the Pillar of Faith, St. Gregory the Theologian, St. John Chrysostom, St. Cyril of Jerusalem, and St. Ephram the Syrian, and many others.  Each book also includes various introductory articles to the feast by His Holiness Pope Shenouda III and His Grace Bishop Serapion.

While the “Feast of Resurrection” book focuses more on the feast itself and patristic homilies concerning on this subject; the “Holy Fifty Days” book focuses on the patristic writings related mainly to the Sunday gospel readings of the Holy Fifty days, in a more expanded form.  The publications thus far avaiable are:

Treasures of the Fathers, FEAST OF RESURRECTION: $10 ($8 over 15 books)
Treasures of the Fathers, THE HOLY 50 DAYS: $15
Treasures of the Fathers, HOLY PASCHA $15 ($12 over 15 books)
Treasures of the Fathers, FEAST OF NATIVITY: $10 (soon to be released)
Introduction to the Church Brochure: $10 for a pack of 100 brochures ($5/ pack for over 10 packs)

These may be ordered via phone-(909) 868-1665; fax-(909) 868-1695; mail-PO Box 4467 Diamond Bar, CA 91765, or email frisaac@lacopts.org, frjohnpaul@lacopts.org. 

We hope and pray that through this series, each believer may joyfully appreciate and deeply experience the blessing, wisdom and faith found in the Holy Scriptures, the Church Fathers, and the Church rites. Please pray for the completion of this work.

May the Lord Jesus Christ, our true God, through the never-ending intercessions of the Holy Theotokos Saint Mary, St. Paul the Apostle, and all the prayers of the apostles, martyrs, and saints who pleased Him from the beginning, make this work a source of blessing for the glory of His Name and the spread of His Kingdom. 

St. Paul Brotherhood
“Imitate me, as I imitate Christ.” (1 Cor. 11:1)

“To provide comprehensive Pastoral Care to the youth aiming to bring everyone perfect in Christ Jesus” (Colossians 1:28).

Comprehensive pastoral care for youth includes the following:
1. serving them since their childhood
2. Serving their families.
3. Serving their needs: spiritually, educationally, economically, socially, etc.
4. Training and preparing them to serve the church.
5. Encouraging them to actively participate in the life of the church at all levels.

Pastoral care covers a wide range of various programs and activities, however it has a single goal which is to bring everyone perfect in Christ Jesus. To live the life of perfection is to be led by the Holy Spirit, proclaiming with St. Paul: “it is no longer I who live but Christ who lives in me” (Gal. 2:20).

Please Join us for this year’s Coptic Club Winter Retreat “Whiter than Snow”! We will be answering your questions about sins we struggle with and how to overcome them with God’s amazing grace. The retreat will take place at Alpine Meadows in Angelus Oaks on December 29-31. We have a fantastic program with organized activities and we would love for you to join us! All college students are welcome to attend! The deadlines are as follows:

First deadline: December 1st for $165
Second deadline: December 12th for $185

Please submit your application as soon as possible to guarantee your reservation! NO APPLICATIONS WILL BE ACCEPTED AFTER THE DECEMBER 12TH DEADLINE! Hope to see you there!

Please see attached application and flyer available for download below.

November, 2008

My Beloved, the Benevolent,

Peace and grace from our Lord Jesus Christ, wishing you all goodness and blessings.

During this month of November we witnessed the U.S. presidential elections, as well as voting on some measures.  Each candidate tried to present his vision of an ideal society.  I would like to briefly discuss with you the Christian vision of a society, as God presented it to us in the Holy Bible.

God created the first human society when He created Adam and Eve.  From what it is written in the Scriptures about the first human society we find five major important qualities that constitute an ideal human society. These qualities are:

1. A God-Centered Society:

God created man.  Man did not create himself and he was not a product of evolution.  In the Book of Genesis, it is mentioned, “So God created man in His own image, in the image of God He created him; male and female He crated them.”  (Gen. 1:27)  God not only created man, but created him in His image and likeness, and He cared for this human society, “And the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life, and man became a living being…Then the Lord took the man and put him in the garden of Eden to tend and keep it…Out of the ground the Lord God formed every beast of the field and every bird of the air, and brought them to Adam to see what he would call them.  And whatever Adam called each living creature, that was its name…And the Lord God caused a deep sleep to fall on Adam and he slept; and He took one of his ribs, and closed up the flesh in its place.  Then the rib which the Lord God had taken from man He made into a woman, and He brought her to the man.”  (Gen. 2: 7, 15, 19, 21-22)

From the aforementioned verses, we see how God created man from dust, gave him the breath of life, placed him in the Garden of Eden, which He prepared for him, and presented the animals and birds for him to give names.  When Adam felt need, God created for him a helper comparable to himself.  This was a society led by God, in which man enjoyed God’s care and He fulfilled all his needs.  Whereas God alone provides security, progress, and happiness in a society, a human society without God is a miserable one, even if it achieves many accomplishments.  Despite man’s achievements, he is still a limited creature and can’t achieve happiness without God.  When man distanced himself from God, he consequently distanced himself from the source of his joy and progress.

2. Equality:

The first human society was based on equality.  This society consisted of two individuals: Adam and Eve.  Despite their distinctive gender differences, yet God created them equal, “And the Lord God said, ‘It is not good that man should be alone.  I will make him a helper comparable to him.’…And Adam said, ‘This is now bone of my bones and flesh of my flesh; she shall be called Woman, because she was taken out of Man.’ Therefore a man shall leave his father and mother and be joined to his wife, and they shall become one flesh.”  (Gen. 2:18, 23-24)  A society in which there is prevalent inequality between its classes is one that is far from what God originally intended for an ideal society.  Racism, inequality, and domination of one class over others are all consequences of sin, which entered the human society.

3. Freedom:

God crated man a rational and free being.  The grace of intelligence, which God gave man, was accompanied by the grace of freedom.  For what good is it if man is intelligent but is not free?  But how did man use his freedom?  “And the Lord God commanded the man, saying, ‘Of every tree of the garden you may freely eat; but of the tree of the knowledge of good and evil you shall not eat, for in the day that you eat of it you shall surely die.”  (Gen. 2: 16-17)  Through freedom of choice man practiced his freedom.  As mentioned in the previous verse, God gave man a commandment not to eat from the tree of the knowledge of good and evil; He did not bind his ability to eat from that tree, but rather gave him complete freedom to either eat or not eat.  Unfortunately, man chose to eat from the tree of the knowledge of good and evil and thus separated himself from God, the Source of all goodness.  Whereas God wants goodness for every human being, yet He does not force the human being to do good.  Every person is chosen by God, “who desires all men to be saved and to come to the knowledge of the truth.”  (1 Tim. 2:4)  However, not everyone accepts.  Many are called, yet few respond.  God created man free, but man chose to put himself under the bondage of Satan.  However, our Lord Jesus Christ came to free us and grant us real freedom.  The ideal human society is the one that enjoys true freedom, as Christ said, “Most assuredly I say to you, whoever commits sin a slave of sin…  Therefore if the Son makes you free, you shall be free indeed.”  (Jn. 8: 34, 36)

If the Lord wills, we will continue our discussion next month.  Until then, I wish you all the heavenly blessings for your generous gifts to help our needy brothers and sisters.

May God be with you.

                                                                        Bishop Serapion

Santa Verena Charity Inc.
P.O. Box 51206, Irvine, CA 92619
Tel: (949)471-0310 Fax (949)471-0311
email:santaverena@LACopts.org

October, 2008

My Beloved, the Benevolent,

Peace and grace from our Lord Jesus Christ, wishing you all goodness and blessings.

In the previous newsletter, we started our meditation on the life and service of St. John the Baptist, whom we commemorated his martyrdom on Friday, September 12, 2008 (Thout 2^nd, 1725 A.M.).  As our Lord Jesus Christ described him, St. John the Baptist lived an ascetic and simple life, far from the soft clothes and kings’ houses (Matt. 11:7-9)  St. John the Baptist loved the poor and cared for them.  His teachings on serving the poor were expressions of a heart that felt the suffering of the poor and oppressed.  The person, who lives in luxury and comfort becomes hard-hearted and self-centered, as seen in the parable of the Rich Man and Lazarus (Lk. 16:19).  As good stewards of the grace given to us by God, let us refrain from extravagance, luxury, and comfort and let us rather seek serving the needy.

But, what are the teachings of St. John the Baptist concerning serving the poor?  The Holy Scriptures offer us many of these teachings.  In the Gospel of St. Luke, we read St. John the Baptist’s exhortations for serving the poor and needy, “He who has two tunics let, him give to him who has none; and he who has food, let him do likewise.” (Lk. 3:11)  He told the tax collectors, “Collect no more than what is appointed for you.” (Lk.3:13)  As for the soldiers, he told them, “Do not intimidate anyone or accuse falsely, and be content with your wages.”  (Lk. 3:14).

The teachings of St. John concerning serving the poor concentrates on two aspects: benevolence and being fair to the poor.

Firstly: Benevolence

St. John the Baptist recommended a life of fellowship, “He who has two tunics, let him give to him who has none, and he who has food, let him do likewise.”  This commandment was fulfilled by St. Serapion, when he gave his only tunic to a poor man and returned naked to his cell.  When his disciple saw him, he asked him, “Teacher, where is your tunic that you were wearing?”  St. Serapion answered him, “My son, I offered it where we will later need it.”  The life of benevolence is a life of perfection, as our Lord Jesus Christ told the rich man, “If you want to be perfect, go, sell what you have and give it to the poor, and you will have a treasure in heaven; and come, follow Me.”  (Matt. 19:21)  Charity is an expression of our love to God and to one another, “But whoever has this world’s goods, and sees his brother in need, and shuts up his heart from him, how does the love of God abide in him?”  (1 Jn. 3:17)  Our love for one another has to be practical “My little children, let us not love in word or in tongue, but in deed and in truth.”  (1 Jn. 3:18)  In the Book of Proverbs, the perfect woman is described as possessing the virtue of charity, “She extends her hand to the poor; yes, she reaches out her hands to the needy.” (Prov. 31:20)  Also, the Book  of Acts tells us about the life of fellowship in the Early Church (Acts 2:44-45)

Secondly: Not being unfair to the poor

St. John the Baptist talked with two groups: the tax collectors and the soldiers.  The tax collectors were hated by the people, especially the poor, because of their injustice in collecting taxes that exceeded what is due. They abused the poor, because of their weakness, ignorance concerning the law, and their inability to defend themselves.  Zacchaeus the tax collector was an example of this group.  But when he repented, he said, “Look, Lord, I give half of my goods to the poor, and if I have taken anything from anyone by false accusation, I restore fourfold.”  (Lk. 19:8)  St. John the Baptist exhorted the tax collectors, “Collect no more than what is appointed to you.”  (Lk. 3:13)  As for the soldiers, they abused their power and military strength to oppress the poor and collect money from them.  St. John advised them, “Do not intimidate anyone or accuse falsely, and be content with your wages.”  (Lk. 3:14) 

The poor are exposed to injustice due to their weakness, ignorance of their rights and inability to defend themselves in facing the unfairness of society and people.  In the Book of  Proverbs, it is mentioned, “The rich rules over the poor, and the borrower is servant to the lender.”  (Prov. 22:7)   Poverty forces humiliation on the poor, “The poor man uses entreaties, but the rich answers roughly.”  (Prov. 18:23)  Oftentimes, the poor finds himself alone, abandoned by his friends, and ignored by everyone, “All the brothers of the poor hate him, how much more do his friends go far from him!”   (Prov. 19:7)  An example of this is Lazarus, who lay lonely infront of the rich man’s house, and no one cared for him, except the dogs.  Also, the prodigal son was abandoned by his friends when he lost his money.  The Holy Bible calls on us to treat the poor fairly and not unjustly.  In fact, we should defend them against their oppressors and help them to regain their rights, “You shall not pervert the judgment of your poor in his dispute.”  (Ex. 23:6) and  “You shall not oppress a hired servant who is poor and needy, whether one of your brethren or one of the aliens who is in your land within your gates.  Each day you shall give him his wages, and not let the sun go down on it, for he is poor and has set his heart on it; lest he cry out against you to the Lord, and it be sin to you.”  (Deut. 24:14-15)  God defends those who have been unjustly treated, “For He will deliver the needy when he cries, the poor also, and him who has no helper.  He will spare the poor and needy, and will save the souls of the needy.”  (Ps. 72:12-13)

Let us imitate St. John the Baptist in his life of simplicity and asceticism.  Let us give generously to the poor and not treat them unjustly, but rather defend them against the unfair rulers and the laws that deprive them of their rights.

May the Lord bless your lives and grant you the heavenly reward.

                                                                        Bishop Serapion

Santa Verena Charity Inc.
P.O. Box 51206, Irvine, CA 92619
Tel: (949)471-0310 Fax (949)471-0311
email:santaverena@LACopts.org

Our beloved Father Tadros Yacoub Malaty will bless us at the COCC during following services:

- Bible study on Thursday, November 20 at 7-8 PM (English) and 8-9 PM (Arabic)
- Vespers on Saturday, November 22 at 7:30 PM

See Mike Hanna to sign up. All children under 12 must be accompanied by their parents.

In Capistrano Beach.
All servants invited. Please Mark your calendars.

Pre-Marital Couples
For couples seriously preparing themselves for the Sacrament of Holy Matrimony.
Friday Dec. 12 to Sunday Dec. 14, 2008
St. Maurice & St. Verena Coptic Village, Big Bear

Marital Enrichment Retreat
Friday Dec. 5 9pm to Sunday Dec.. 7,, 2008 3pm
St. Maurice & St. Verena Coptic Village, Big Bear

Please see attached fliers and application for Pre-Marital Couples and Newlywed Retreats.

Time: 12:00pm. See Thanaa Makar

Boys – Dec. 20th – 22nd
Girls – Dec. 22nd – 24th

See Yustina or Daniel for more info and applications.
All applications are due Nov. 16th NO EXCEPTIONS.

See Mervat Beshay to sign up.

We will be making blankets for the homeless Saturday Nov. 8th and 15th .Lots of hands are needed, please plan on being here.
Blanket distribution will be on Saturday December 6th. 

Wednesday
Divine Liturgy 8 – 10:30 am
Choir 7:30 – 9:30 pm

Thursday
Arabic Liturgy 7:30 – 10 am
English Bible Study 7 – 8 pm
Arabic Bible Study 8 – 9:30 pm
HS Bible Study 8 – 9 pm

Friday
Divine Liturgy 8 – 10:30 am
Servant Prep Class 6:30-7:30 pm
Young Professionals meeting/
College Meeting 7:30 – 9:00 pm
Midnight Praise Lessons 7 – 8 pm

Saturday
Servants’ meeting 5 – 6 pm
Altar Hymns meeting 5 – 6 pm
Hymns 6 – 6:45 pm
College Class 6:45- 7:45 pm
Church School 6:45 – 7:30 pm
St. Paul’s Young Family meeting 6:45 – 7:30 pm
Coptic Lessons &
Arabic Bible Study 6:45 – 7:30 pm
Vespers 7:45 – 9 pm
Midnight Praise 9 – 11 pm

Sunday
Divine Liturgy 7:45 – 11 am
Youth meeting 12 – 12:30
Children Bible School (elementary & JH) 12:30 – 1 pm
Orthodoxy made easy 12:30 – 1 pm

Our condolences to Adel & Isis Messiha for the reposal of Adel’s brother Fayez Messiha in Egypt. May the Lord rest his soul in peace and give peace and patience to the family.

Our prayers are with Mona Sourialle for a quick and complete recovery.

http://www.thecocc.org/stream/

All services are in English language. We are currently streaming Saturday vespers and Sunday Holy Liturgy. 

On Sunday, November 2, 2008, at Saint Mina Church in Riverside His Grace Bishop Serapion will ordain the blessed deacon Lazarus Yassa as a priest for the Diocese of Los Angeles to serve St. Mina Church.  His Grace Bishop Youssef of the Diocese of the Southern United States will participate in the ordination.  Deacon Lazarus was ordained Deacon on Thursday October 9thth at St. Maurice Church in Pomona.

The New priest will travel to the Monastery of Saint Pishoy in Wadi El Natroun Region, Egypt to spend his forty days and will return to begin his ministry.  May God bless this ordination for the Glory of His Name.

On Sunday October 5th, 2008, at St. Maurice Church, in Pomona, His Grace Bishop Serapion ordained the blessed servant, Daniel Habib, to the rank of Deacon.  God willing, the blessed deacon will be ordained as a priest on October 19, 2008 at Saint John Coptic Orthodox Church in Covina.  May Our Lord Jesus Christ bless his ministry for the glory of His Name. 

The School of Religion and The Council for Coptic Studies at Claremont Graduate University
cordially invite you to a public lecture on

Christian Unity from an Orthodox Perspective

By H.G. Bishop Serapion
Coptic Orthodox Bishop of Los Angeles

Claremont Graduate University
Albrecht Auditorium,
925 N. Dartmouth Avenue
Claremont, CA 91711

Wednesday, October 29, 2008
6:30 pm Social and Refreshments
7:00 pm Performance by Coptic Church Ecclesiastical Choirs
7:30 pm Lecture

Christian unity is an important element in the confession of faith and liturgical life of the Coptic Orthodox Church. The lecture will present an Orthodox perspective on Christian unity and illustrate the Orthodox endeavor to seek Christ’s desire that all of those who believe in Him may be one. The lecture will also reflect on the Coptic experience in the ecumenical movement, both in the well-established forums such as the World Council of Churches and the National Council of Churches of Christ, and in the newer forums such as the Christian Churches Together in the USA and the Global Christian Forum. Still, the question remains: What is the future of ecumenism?

His Grace Bishop Serapion has been the Coptic Orthodox Bishop of Los Angeles since 1995. He is on the Governing Board of the National Council of Churches of Christ and the Steering Committee of Christian Churches Together in the USA. In 1985, he was ordained General Bishop for Ecumenical and Social Services. For many years he served on the Central Committee of the World Council of Churches and the Life and Service Committee of the Middle East Council of Churches, and as Vice President of the All Africa Conference of Churches.

Inquiries may be addressed to Dr. S. Michael Saad, Chair, Council for Coptic Studies, School of Religion, Claremont Graduate University, e-mail: saad3@aol.com

1- Blessing of the “Tunics”
The “tunic” should be blessed before the “Matins Raising of Incense”. In case some deacons come late, the “Tunic” can be blessed before the “Agpia”, after the “Agpia” or before the “Absolution of the Servants”. The “Tunic” should not be blessed after the “Absolution of the Servants”.

2- Lighting and Holding the Candles inside the Altar during the “Anaphora”
Candles should not be lit while kneeling; therefore, candles should be lit as follows:

a. At the beginning of the “sanctification prayers” (Institution) until the deacon responds, “Worship God in fear and trembling”.

b. At the beginning of the “Fraction” prayer until its end. Candles should not be lit before the fraction, e. g. when the priest prays saying: “the Holy Body” (for we should be kneeling down).

c. When the priest prays, saying, “The Holies for the holy” until the beginning of the Confession “Amen, Amen, Amen. I believe, I believe, I believe”. During the Confession all deacons should kneel down except for the deacon who prays the “Confession”. This deacon stands across the altar facing the priest holding the cross in his right hand, a candle in his left hand and a Corporal (lefafa) in between.

3- The Deacons in Receiving the Holy Communion
a. The deacon who prays the “Confession” should take Communion immediately after the priests, then he stands at the main entrance of the Altar (The Royal Door), facing the Altar. After all of the deacons receive communion, he then walks (backwards) in front of the priest so that he is facing the “Holy Body”.

b. Chanting the distribution hymns outside the altar is no excuse for delaying to receive the “Holy Communion”.

4- The Deacons’ Tunic
Saints’ pictures should not be printed on the deacons’ tunics, they should have crosses only.

5- Giving Communion to a Sick Person Outside of the Altar
If the priest must go to a sick person outside the Altar, a deacon, carrying a candle, must escort him. The deacon who prayed the “Confession” should remain guarding the “Holy Body” and carrying the cross, the candle, and the corporal in between.

6- The Response of “Amen” while Receiving Communion:
As the priest gives Communion he says “The Body of Emmanuel our God.” The person receiving the Communion (not the deacon standing by the priest) should reply saying, “Amen”.

On July 26, 2008, Saint Athanasius and Saint Cyril Theological Library held its Second Annual Conference entitled “Understanding the Holy Trinity.” With God’s grace and through your prayers, the conference was a resounding success.

The conference commenced with a general youth meeting on the evening of Friday, July 25. Michael Wissa, a student at Holy Cross Greek Orthodox Seminary in Brookline, Massachusetts, was the first speaker; he presented his paper entitled “Introduction to Theology” in which he outlined the intersection of theology with four areas of our lives, including faith, intellect, piety, and community. Mr. Wissa was followed by Daniel Habib, a graduate of Holy Cross presently serving at St. John Coptic Orthodox Church in Covina, California. He presented his paper entitled “The Holy Trinity in St. Athanasius’ Letters to St. Serapion.” Mr. Habib illustrated how St. Athanasius’ letters replete with Orthodox teaching on the Holy Trinity. Both of these papers submitted by young theologians were rich in spiritual and intellectual depth.

Our beloved guest lecturer and friend, the Reverend Father George Dion. Dragas was the next speaker. He delivered a brilliant and edifying lecture on the general Orthodox understanding of the Holy Trinity. Although the lecture was scheduled to finish at 9:30 p.m., the youth intently received Fr. George’s words with joy and enthusiasm until 11:00 p.m.
Early next morning, His Grace Bishop Serapion celebrated the Divine Liturgy. After a catered lunch, Fr. George presented his first lecture on the Orthodox understanding of the Holy Trinity. His Grace Bishop Serapion was the next speaker with his presentation on “The Knowledge of God,” which explored Saint Gregory Nazianzen’s teachings on theology and its study. Fr. George then completed his second lecture on the Holy Trinity. All of the lectures displayed great spiritual depth and were collectively a source of blessing for the conference’s attendees.

With God’s grace, DVDs and audio CDs of the youth meeting and conference will be made available through www.copticlibrary.org soon. The DVDs of the First Annual Conference entitled “Reading the Scriptures with Saint Cyril” will also be available soon.

The Library extends its thanks to His Grace Bishop Serapion for his spiritual and edifying presentation, and for his continued support and prayers. The Library likewise thanks the Reverend Father George Dion. Dragas for his commitment to the Library and his effort in preparing the wonderful lectures of this conference. We also thank all of the clergy from our sister churches and all of the attendees who made this conference a blessed success.

With God’s grace, the next conference, entitled “The Lord’s Prayer,” will be held from July 10-11, 2009.  Details will be posted here as soon as possible.

Thank God, this year’s Patristic Conference is now being broadcast live by Saint Athanasius and Saint Cyril Theological Library at copticlibrary.org.
Lectures and presentations will be made by Rev. Fr. George Dion. Dragas of the Greek Orthodox Church and Holy Cross Greek Orthodox School of Theology, as well as our beloved, His Grace Bishop Serapion.

Our knowledge of St. Cyril’s childhood education and early upbringing is quite meager.  According to St. Isidore of Pelusium and church historian Socrates, St. Cyril was born in Alexandria around the year 380.  However, others rely on to the chronicles of John, Bishop of Nikiu in seventh century, who states that St. Cyril’s mother and her brother hailed from Memphis, and that St. Cyril was born in the town of Theodosion, Lower Egypt, very close to the current city Mahhalla el Kobra in the region of Mansoura.  Recent studies date St. Cyril’s birth to 378 AD, however exact date remains uncertain. 

He is known to have had one sister, Isidora, and several nephews.  His nephew’s libellus says he had three sisters.  When Theophilus, the brother of St. Cyril’s mother, became patriarch of Alexandria in 385, they moved to Mansoura.  Soon, she died at a young age from a surgical operation. 

Cyril’s education was thorough and comprehensive.  At a young age, he studied Greek and Latin. He was later trained in ρητορική, γραμματική, and biblical studies by the time he reached the Catechetical School of Alexandria.  Against Julian demonstrates his familiarity with the classic works of Aristotle, Homer, Pythagoreas, Hermes, Euripides, which he probably studied in the Catechetical School.  His knowledge of Latin allowed him to access St.  Jerome’s commentaries on the Holy Scripture and facilitated his later contacts with Rome. 

He then spent five years in the desert of Nitria, studying the Holy Scriptures under St. Macarius, St. Serapion of Thmuis, and St. Isidore of Pelusium.  Evieux argues that St. Cyril probably met Evagrius during this stay in the desert.  Some have assumed that St. Cyril was a monk under St. Isidore, although very little evidence exists in support of this. 

After finishing his studies he probably became a disciple of his uncle, Patriarch Theophilus, as testified by St. Jerome to Rufinus.  He stayed in the patriarch’s cell, where he continued his study of the Fathers and won the heart of his uncle.  His uncle was certainly present at the Council of Constantinople in 381, during which St. Cyril was a mere lad.  It is uncertain whether at this time the Διδασκαλει̃ον was still open, since it began to languish after the departure of St. Didymus.

In 403, Theophilus ordained him a reader in the Church of Alexandria and he began his formal ministry.  He accompanied Theophilus to the Synod of the Oak in 408, during which St. John Chrysostom was deposed.  On October 17, 412, he was called to be the 24th Patriarch of Alexandria, two days after his uncle’s departure.  Upon taking charge of the great see, he faced an onslaught of obstacles: dissenting Jews, unpleased Novatians, and remnants of paganism in Alexandria.  As with St. Athanasius and Arianism, St. Cyril’s papacy would then focus on the growing Christological controversy of the day, Nestorianism. 

I. BACKGROUND

A. The Empire
Theodosius the Great died in 395. His two sons replaced him: Arcadius in the East and Honorius in the West. In the West, the Germanic tribes invaded the Western Empire and established a new kingdom. They applied their primitive, barbarian customs instead of the Roman law and most of them were Arians. Emperor Honorius lost his control of the Empire and lived in North Italy. The Visigoths defeated the Roman army and put Rome to a three day sack in 410.  Honorius’ sister Galla Placidia was taken captive and was married to the king of the Visigoths, Ataulf. Their son Valentinian III became the emperor after the death of Honorius in 423. In the East, the situation was better. However, Arcadius was very weak and his wife Eudoxia had great influence in political and ecclesiastical matters e.g., the deposition of Saint John Chrysostom.  Arcadius died in 408 and was replaced by his son Theodosius II who was seven years old. His sister Pulcharia was his regent and she had great influence on him. Theodosius died in 450.

B. The Church and the Beginnings of the Nestorian Controversy.
1. In 428 Nestorius was installed as Bishop of Constantinople.  He was the Abbot of a monastery near Antioch and had been a childhood friend of John of Antioch.  His close friends were Theodoret of Cyrus and Andrew of Samosata.  Nestorius and his friends were loyal scholars of the Antiochene school of theology.  Their main teachers were Diodore of Tarsus (who died in 394) and Theodore of Mopsuestia (who died in 428).  Nestorius was an eloquent preacher and an ascetic monk.
2. He started his episcopate by attacking the heresies in Constantinople, e.g. Arianism. He clashed with Augusta Pulcharia when he prevented her from taking communion in the sanctuary, as she previously practiced under Nestorius’ predecessor. As the regent of her young brother, Emperor Theodosius, she used to accompany him in taking Communion within the sanctuary—a privilege reserved exclusively for the reigning emperor among the lay people.  Pulcharia also believed she had the right to this privilege due to her virginity.
3. A theological dispute happened between the monastic party in Constantinople—led by Archimandrite Basil and supported by Bishop Proclus, Augusta Pulcheria, and other aristocratic people—and the Antiochian clergy that Nestorius brought with him from Antioch, led by his chaplain Anastasius. They attacked the tradition of calling Saint Mary the “Theotokos.” They thought the title should be “Anthropatokos” i.e., “mother of man.” The monastic party and the people in Constantinople defended the title “Theotokos.” When the two parties went to Nestorius he proposed a compromise.  He suggested the title of “Christotokos,” or the Mother of Christ.
4. Nestorius started a series of lectures in the Cathedral to explain the “right” faith. His chaplain, Anastasius, gave the opening lecture. He chose to attack the error of using the Theotokos title.
5. Bishop Proclus soon made a counterattack with a famous sermon entitled “The Virgin Mother of God the Theotokos,” preached in the presence of Nestorius. When the people responded to the sermon with loud applause, Nestorius was enraged and began to respond in a critical way.  Nevertheless, the congregation did not heed his words.  Many ascetic and pious monks considered Nestorius’ teachings as heretical and did not participate with him in the Holy Communion.  Among them was the most famous monk, Archimandrite Hypatius, the spiritual teacher of Augusta Pulcheria and the royal princesses.
6. In early 429, Nestorius decided to back up his chaplain Anastasius and delivered a series of lectures in the cathedral.  Nestorius’ lectures were published (written) and circulated outside Constantinople. The title of Theotokos was one of the chief targets of the attack in Nestorius’ lectures.
7. Information about the dispute and copies of Nestorius’ sermons reached Saint Cyril in Alexandria and Bishop Celestine in Rome.
8. In his paschal letter of Easter 429, Saint Cyril affirmed the reality of the humanity of Christ and insisted on the singleness of His Divine Person. He made no reference to either Constantinople or Nestorius. However, as Nestorius’ sermons began to be circulated in Egypt and reached the monks in the desert, Saint Cyril thought he had the canonical right to interfere because the problem reached his own jurisdiction
9. Saint Cyril composed his famous and important, “Letter to the Monks,” which was circulated through Egypt and reached Constantinople and Nestorius.
10. Nestorius prepared an answer to Saint Cyril’s letter. He also intended to send special messages to Alexandria and Rome by confirming the right of Constantinople to act as the Supreme Court of Appeal in the Christian world. So he started the “Commissions of Inquiry” to examine the complaints of two groups of clergy: Alexandrian clergy and lay people, who came to Constantinople accusing Saint Cyril of treating them in a harsh way, and exiled bishops from the west, who had been condemned by Western Synods on charges of Pelagianism.
11. Nestorius, in his response to Saint Cyril’s Letter to the Monks, considered the letter as an act of aggression. In his first letter to Nestorius, Saint Cyril mentioned that it was Nestorius, not him, who was the cause of the dispute. Saint Cyril also explained that he was acting to defend the Orthodox faith by responding to the queries he received from Egypt and outside (including Rome) concerning Nestorius’ wrong teachings.
12. Saint Cyril spent the winter of 429 and early 430 deeply studying Nestorius’ sermons. He prepared a dossier which included extracts from Nestorius’ writings as well as extensive patristic writings supporting the Orthodox faith. Saint Cyril included many writings of Greek fathers such as Saint Athanasius and Saint Gregory the Theologian, as well as Latin fathers like Saint Cyprian and Saint Ambrose. After translating the whole dossier into Latin, he sent the Greek version to Emperor Theodosius and its Latin translation to Bishop Celestine of Rome. He then sent copies to influential people in the palace, e.g. Augusta Pulcheria.
13. After Rome received Saint Cyril’s dossier in Easter of 430, Bishop Celestine instructed his archdeacon, Leo, to set up a formal commission of inquiry.  Archdeacon Leo asked John Cassian, the Abbot of monasteries in Marseilles, to study the dossier and compose a response in preparation of a formal synod that would decide the orthodoxy of Nestorius’ teachings.
14. After hearing that Nestorius took communion with a guest bishop, who in a public sermon in the cathedral anathematized those who called Saint Mary Theotokos, Saint Cyril wrote his second letter to Nestorius. This letter was one of the main theological documents in the Council of Ephesus and the Council of Chalcedon.
15. Nestorius sent a petition to Emperor Theodosius asking him to call for an “International Synod of Theologians” from various ecclesiastical provinces to review the whole theological issue. Nestorius had in mind a limited gathering of expert theologians and not a general ecumenical council of bishops. He also hoped that the gathering would meet in Constantinople, so he could preside and gain the opportunity to try and condemn Saint Cyril.
16. Emperor Theodosius informally agreed to call for an international meeting without assigning a place. Nestorius was encouraged and sent a letter to Bishop Celestine, describing the Theotokos dispute as a ploy from Saint Cyril to avoid his own trial. Nestorius received no response from Rome, as was the case with his two previous letters to Rome.
17. The disaffected clergy at Constantinople sent a petition to Emperor Theodosius asking for Nestorius’ deposition.
18. On August 11, 430, a synod was held at Rome and Nestorius’ teaching was formally condemned as heretic by Bishop Celestine and the Italian bishops. Bishop Celestine sent a letter to Saint Cyril informing him of the decision and asking him to execute the decree of the Roman Synod on their behalf. Therefore, Saint Cyril, in Ephesus, considered himself as representing Alexandria and Rome.
19. In November of 430, Emperor Theodosius formally announced his final approval to call for an ecumenical council to consider the whole issue of the Nestorian controversy.  He decided that the council would be held at Ephesus on the Pentecost of 431 (which was on June 7th that year).  He appointed Count Candidianus as the head of the imperial palace guard to represent the Emperor, to supervise the proceedings of the Council, and to keep good order in the city of Ephesus.  However, the Emperor instructed him not to interfere in the theological proceedings. Although Candidianus was instructed to be neutral, he proved to be biased towards Nestorius.
20. In November 430, Saint Cyril called his bishops for a synodical meeting. The Synod of Alexandria formally condemned Nestorius’ doctrine. Saint Cyril sent his third letter to Nestorius informing him of the synodical decision and appended the letter with his famous Twelve Anathemas. Saint Cyril made the acceptance of Anathemas against Nestorius a condition to be readmitted to Communion.

II. The Council of Ephesus
1. On November 19, 430 Emperor Theodosius sent official invitations to the bishops to gather for an ecumenical council to be held at Ephesus on June 7, 431, the Feast of Pentecost.
2. Many of the hierarchs began to arrive before Pentecost. Nestorius was the first to arrive with 16 bishops. The representative of the Emperor, Count Candidian, arrived with an armed guard.  Count Irenaues came with Nestorius in a private capacity.  Saint Cyril arrived a few days before Pentecost with 50 bishops.  Saint Shenouda the Archimandrite accompanied him. Saint Cyril was highly welcomed by Bishop Memnon of Ephesus and his local clergy and people.  Bishop Memnon of Ephesus gathered 52 bishops from his province.
3. Juvenal of Jerusalem arrived on June 12 with 16 bishops.
4. Flavian of Philippi arrived with a delegation from Macedonia.
5. Bishop Celestine’s delegation, 2 Italian bishops and one priest, arrived after the opening of the council on July 10th.
6. The Bishop of Carthage was represented by Deacon Basil who informed the Council about the death of Saint Augustine (who died in August 430) and the attack of the barbarian tribes which made the coming of bishops from North Africa impossible.
7. John of Antioch was late in his arrival. He arrived with 26 bishops on June 26th.

A- The Opening of the Council
1. Due to the delay of the arrival of many bishops, it was impossible to start the council on time (June 7, 431).
2. After waiting for 16 days, Saint Cyril decided to open the council on Sunday, June 21st at Saint Mary’s Cathedral.  At this time, John of Antioch and his party had not arrived yet. Only two bishops arrived: Alexander of Apamea and Alexander of Hierapolis. They traveled a longer distance than John of Antioch and carried a letter from John of Antioch to Saint Cyril informing him of his delay and that they should arrive after one week. They relayed an oral message from John asking Saint Cyril to start the council if he was delayed any further.
3. Saint Cyril decided to open the council and not to wait until John of Antioch arrived in Ephesus for the following reasons:
a. He had already waited for 16 days and many of the bishops became sick.  Many old bishops died because of the hot weather of Ephesus and the limited facilities of the city.
b. He felt that the Antiochian bishops were fairly represented because two bishops (the Alexanders) were anti-Cyrillian theologians. Also, Bishop Theodoret of Cyrus and the main theologians of the anti–Cyrillian party had already arrived.
c. Saint Cyril questioned the motivation of John’s delay especially since the two Antiochian bishops (the Alexanders) had already arrived after traveling greater distances. Saint Cyril thought that John may have wanted to avoid being personally involved in the condemnation of his friend, Nestorius.
4. On Sunday, June 21, 431, Saint Cyril sent an invitation to all the bishops, who had already arrived, to start the council meetings. Count Candidian protested along with 68 bishops led by Theodoret of Cyrus.  But Saint Cyril proceeded with preparation for the opening of the council which took the whole day of Sunday the 21st. A special delegation was sent to Nestorius to summon him as the defendant.

B- The First Session
The First Session began on Monday morning, June 22nd, at Saint Mary’s Cathedral. Saint Cyril presided at the meeting. Peter