Coptic Culture
Christian Teachings and Thought, Part IX
by Ed Rizkalla
“Jesus Christ is the same yesterday and today and forever” Heb 13.8
“Iycouc Pi,rictoc `ncaf nem voou @ `ncof `ncov pe@ nem sa `eneh”
“يسوع المسيح هو هو الامس واليوم والي الابد”
The Coptic culture has its genesis in the ancient Egyptian history and mythology. Christian teachings and thought have greatly influenced Coptic culture, norms, and values.
They enhanced and invigorated some of the ancient Egyptian cultural attributes, norms and values, whereas they modified and changed others. In the previous article, the writer reviewed 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.
In this article, the writer with the grace of Christ the Lord will continue to review the influence of the teachings and thought of Pachomian monasticism. Saint Pachomius initiated the writing of what is known as Pachomian Monastic Code. It however evolved over time and Saint Pachomius adapted and modified them to meet challenges and difficulties as they developed. Scholars seem to agree that Pachomius’ disciples and successors have also contributed to the corpus of the Pachomian Monastic Code. Among the rules of this code is an important rule, which emphasizes education and mastering of the letters for those, wishing to become monks. Casson (1) notes that “A rule in the code states that whoever among the entrants’ is ignorant of the letters, at the first hour and the third and the sixth let him go to one who can teach him and who will be assigned to him, and will stand before that man and he will learn with the utmost zeal….Even if he is unwilling, he will be compelled to read; there will be no one at all in the monastery who does know his letters’.”
This rule should not come as a surprise. In fact it seems rather intuitive given the background of ancient Egyptian culture and its respect for education, knowledge, love of wisdom and its predisposition for excellence. With the advent of Christianity, the Bible also exhorted the believers in no uncertain terms to seek knowledge, wisdom, and discernment. The book of “Sirach”- a highly cherished and valued Old Testament book among the early Christians- exhorts “Anyone who values learning should be able to help others by what he himself says and writes.” The rule indicated above speaks for itself; however one cannot but note its emphatic zeal for education and knowledge, to the extent of compelling an “unwilling” monk to learn reading and master the letters.
The Pachomian Monastic Code, including its emphasis on education and knowledge, influenced several subsequent monastic orders in Egypt and all over the world. One of the shining examples of subsequent monastic orders, which were influenced by Pachomian Monastic Code, is that of Saint Shenoute, a.k.a. Shenouda the Archimandrite.
Capuani (2) indicates that Saint Shenouda was born about 348 AD in a Christian peasant family in a village near by the city of Akhmim in southern Egypt. He embraced the monastic life at an early age in a community founded by his maternal uncle Apa Pjol. Saint Shenouda became the abbot of the community after his uncle’s death around 388 AD. The monastic community under Apa Pjol followed the Pachomian Monastic Code; however it was a relatively small monastic community. Saint Shenouda worked hard to develop and expand the monastic community, and was ultimately successful. At the end of his life, the monastery and its satellites were indicated to have housed about 2000 monks and 1800 nuns in separate facilities. The monastery was accordingly named after Saint Shenouda, and has been called (الدير الابيض) or al-Dier al-Abiad in Arabic or the White Monastery as its outer walls is made of white limestone. The White Monastery is located near by the city of Sohag, in southern Egypt. Saint Shenouda was reputed as one of the supporters who accompanied Pope Cyril (378-444 AD) to the Council of Ephesus in 431AD. Saint Shenouda followed a more rigorous form of “Pachomian Monastic Code”. Capuani comments on the leadership and management qualities of both Pachomius and Shenouda, as he notes “Shenouda was a passionate and authoritarian archimandrite who played his part with firmness and vigor. In contrast to Pachomius’ well-balanced personality and his humble and benevolent devotion to his task, Shenouda had a possessive temperament.” Saint Shenouda went beyond the requirements of the “Pachomian Monastic Code” and established a new requirement of a written covenant, which new entrants into the monastic community were required to sign. The written covenant established by Saint Shenouda stipulated the basic minimum requirements for pursuing a holy life. An excerpt from the written covenant (3) is presented here below:
“Every person shall say this: I vow before God in his holy place, the word which I have spoken with my mouth being my witness: I will not defile my body in any way; I will not steal; I will not bear false witness; I will not lie; I will not do anything deceitful secretly…”
Saint Shenouda was a key figure in the revival of religious Sahidic Coptic literature. His efforts in promoting education, knowledge, and the revival of Coptic literature helped establish the ancient library of the White Monastery. The collection of manuscripts from the ancient White library is now distributed among collections of many European and American museums, libraries and institutions of higher learning. Wikipedia online (4) shows a partial list of about 23 institutions which have acquired some of the ancient manuscripts from the White Monastery.
The review provided in this article leads us to conclude that the ancient Egyptian cultural attribute for the respect for education, knowledge, love of wisdom and a predisposition for excellence has been affirmed and further enhanced and invigorated by Christian teachings and thought. We note Saint Pachomius emphasis on education and knowledge. Also we note Saint Shenouda efforts to revive Coptic literature and writing and the establishment of a great library. Furthermore, earlier we noted Saint Pachomius establishment of the “Koinonia” monastic community, which provides a window on the Coptic cultural tendency for adaptability, flexibility, and innovation.
The peace of the Lord be with you all. Irene Passe.
References:
(1) Libraries in the Ancient World, by Lionel Casson, Yale University Press, New Haven, CT, 2001.
(2) Christian Egypt, Coptic Art and Monuments Through Two Millennia, by Massimo Capuani, with contributions by Otto F.A. Meinardus and Marie-Helene Rutschowscaya , and introduction by Gawdat Gabra, The Liturgical Press, Collegeville, MN, 2002.
(3) The Life of Shenoute by Besa, Introduction, Translation and Notes by David N. Bell, Cistercian Publications, Kalamazoo, Michigan, 1983.
(4) http://en.wikipedia.org/wiki/White_Monastery
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