Coptic Culture
Christian Teachings and Thought, Part VIII
by Ed Rizkalla
One of the Coptic cultural attributes which has and continues to enhance the Copts’ prospects for growth and success over the centuries is their adaptability, flexibility and predisposition for innovation. This cultural attribute has its genesis in the early ancient Egypt history. As early as the Old Kingdom era, ancient Egyptian engineers conceived the then new and innovative idea to build a mastaba. Subsequently they modified and adapted it into a stepped pyramid, and later on into a pyramid.
Some of their experiments failed; however they continued to improve old designs when feasible, think of new ones and experiment with them. This pattern of innovation and adaptation was extended beyond the technological advances to include organization, management, and administration. This is evidenced by their management of tens of thousands of laborers working different tasks. With the advent of Christianity in Egypt, many of the ancient Egyptian cultural traits continued on, some however were modified and or changed and others further enhanced and invigorated. In this article, the writer with the grace of Christ the Lord will review the development of Pachomian monasticism-from a management and organization perspective- to illustrate the influence of Christian teachings and thought on the ancient Egyptian culture, norms, and values.
Saint Pachomius (292-348 AD) was born and raised into a pagan family. He joined in the army circa 312/313 AD and was stationed at Thebes in southern Egypt. He observed and was deeply moved by the kindness the local Christian community. Subsequently Pachomius embraced the Christian faith and was baptized around 313 AD. He was sort of adopted in the faith by Palamon, a Christian ascetic.
Initially Pachomius stayed for three years at “Seneset”, a village nearby Nag Hamadi in Southern Egypt. Then he set about to start a new experiment in monasticism, which allows monks to live together as a community and support one another. This experiment was later on known as “}koinwni`a”, koinonia or coenobitic monasticism. His vision was inspired by the communal life of early Christians as outlined by the Bible’s book of Acts. He earnestly prayed for the guidance and help, which only Christ the Lord can bestow on the believers. He also exhibited not only innovation but also adaptability and flexibility in establishing, organizing, and managing the then nascent and evolving monastic community. His experiment gathered momentum as a large following of monks joined him and several monasteries were either established or joined the “koinonia”.
Rousseau (1) notes “Pachomius…relished the opportunities of the age. His taste for federation, his enduring proximity to riverside communities, his heavy emphasis on productivity and self-reliance, and his devotion to the theology and the patriarch of Alexandria all make sense to us within the framework provided by Diocletian’s empire.” Rousseau further writes “A lasting impression, in spiritual matters as in his more social experiments, was made upon Pachomius by his first experience (as an ancient Egyptian pagan) of the Christian community. Those compassionate visitors to the military billet at Thebes had been described to him as people who “do good to everyone, putting their hope in Him who made heaven and earth and us men. Christians in other words, were optimistic, as well as generous; Pachomius very quickly made that optimism as much a part of his inner life as his determination to serve others. Palamon admired his clear-headed concern for the law of God even more than his visible asceticism and saw how it drew him to look “to the greater hope in heaven”…There would have been a natural connection between that optimism and what we have called the level of insight, the”presence of God”…his heart was set on fire with the fear of God as well as with joy.”
As Pachomius faced challenges, setbacks, and at times out right failures, he managed to overcome with a sunny disposition and optimism. Pachomius maintained a flexible frame of mind to modify the organization and rules of the community and adapt to new circumstances and challenges. Perhaps one of the most revealing comments by Rousseau on Pachomius management and leadership is “One is not surprised, therefore, to see what the mature Pachomius considered as really dangerous..to spiritual achievement: temptations against chastity, predictably, but also the love of power, hesitation in the face of effort, hatred of the brothers, desire for money.”
The new experiment initiated by Pachomius continued on after his death. The change in the leadership seems to bear some similarities to organizational and leadership changes in modern organizations. One of his disciples Horsiesios took over the leadership role. Horsiesios leadership however, was met with resistance by some of the leaders of member monastic communities, and ultimately he abdicated his position to Theodore. The change of leadership to Theodore proved to be more stable and durable. The Pachomian experiment flourished, continued to grow, and attracted the attention of other Christian communities. Saint Jerome (347-420 AD) translated the “Rules” of Pachomian monasticism into Latin circa 404 AD. Very much like the “Life of Anthony” the Pachomian monastic “Rules’ became popular all over Europe, and offered both inspiration and a model for several subsequent monastic orders, e.g. the Benedictines.
Pachomius provides a unique case study, as he was born into an ancient Egyptian pagan family. In other words, Pachomius in his formative years and early age was steeped into the ancient Egyptian culture, norms, values and beliefs of the ancient Egyptian religion. As indicated above Pachomius was impressed by the kindness and the hopeful “joy of life” exhibited by the Christians of Thebes. This experience was instrumental in his conversion to Christianity. Pachomius also experimented with a new innovation in establishing and managing a new organization, a social network, the Pachomian monastic community. He exhibited both skill and perseverance in meeting the challenges brought about in organizing a large group of people from different backgrounds and with different aspirations. He adapted to the changing circumstances and maintained flexibility in managing the nascent and evolving organization of the new monastic community.
The review helps illustrate some of the influence of Christian teachings and thought on ancient Egyptian cultural attributes, namely
1) Flexibility, adaptability and innovation, and
2) A sunny disposition, optimism, and joy of life.
The peace of the Lord be with you all. Irene Passe.
References: (1) Pachomius, The making of a Community in the Fourth-Century Egypt, by Philip Rousseau, University of California Press, Berkeley, CA, 1995.
Acknowledgement: The writer would like to acknowledge and thank the staff of the Library of Congress, Washington, DC, for their assistance with research for background material for this article.
Ed Rizkalla is a management consultant and freelance writer. He is the founder of Pharos on the Potomac Group (POPG), a non-profit organization at Annandale, VA.
http://mysite.verizon.net/vzes76jv/pharosonthepotomacgroup