Coptic Culture
Christian Teachings and Thought, Part XII
by Ed Rizkalla
“Let the children come to me, and do not hinder them; for to such belongs the kingdom of heaven.” Mt 19.14
“je ,a ni`alwou`i `mpertahno `mmwou `e`i haroi niouon gar `mpairh] ;wou te ]metouro `nte nivyou`i.”
“دعوا الاولاد يآتون إلي ولا تمنعوهم لأن لمثل هؤلاء ملكوت السموات”
The ancient Egyptians were among the first nations to develop a great civilization with a humane face. It was a civilization, which observed the rules of “Maat” or cosmic justice for all, regardless of their status, wealth, background and gender. Their esteem for Maat led them to develop a society and a culture where men and women were equal and the respect for women in the family and society at large was the norm. Ancient Egyptian families - from pharaoh’s to the peasants’ - welcomed, loved and cherished children, as evidenced by their visual arts and literary creations. One of the early ancient Egyptian literary creations, the tale of the “Eloquent Peasant” (1), illustrates the ancient Egyptian society’s norms, values and cultural traits for the care of family and love of children. In the tale, a poor but eloquent peasant petitions Pharaoh’s steward against a state employee who robbed him. As the steward recognizes the eloquence of the peasant, he detains him for a while without rendering a verdict. The steward detained the peasant primarily to goad him into more eloquent speeches. However Pharaoh commands the steward to (2) “provide the means, so his wife and children may live… furthermore, provide the means so that this peasant himself may live.”
With the advent of Christianity in Egypt, Christian teachings and thought influenced many of the ancient Egyptian cultural traits, values and norms. They led to changes in some of the ancient cultural traits; left others unchanged, and enhanced and invigorated some others. Christian teachings and thought added truth and depth to the pragmatic and utilitarian approach to life espoused by the ancient Egyptians. They added a new spiritual level over and above the material and humane levels achieved by the ancient Egyptians.
The gospel of Saint Mathew teaches that as the Pharisees came to test Jesus asking “Is it lawful to divorce one’s wife for any cause?” He answered, “Have you not read that he who made them from the beginning made them male and female, and said, ‘For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh? So they are no longer two but one flesh. What therefore God has joined together let not man put asunder.” Mt 19.3-6. The Pharisees objected noting that Moses allowed divorce, however Jesus responded “For your hardness of heart Moses allowed you to divorce your wives, but from the beginning it was not so.” Mt 19.8. When children were brought to Jesus to bless them, his disciples rebuked the people; however Jesus said “Let the children come to me and do not hinder them; for to such belongs the kingdom of heaven.” Mt 19.13-15. Jesus further blessed the families and societies, which cherish children and condemned any who would lead children astray “Whoever receives one such child in my name receives me; but whoever causes one of these little ones who believe in me to sin, it would be better for him to have a great millstone fastened round his neck and to be drowned in the depth of the sea…See that you do not despise one of these little ones; for I tell you that in heaven their angels always behold the face of my Father who is in heaven.” Mt 18.5,6,10, 11.
Egypt was a major intellectual and economic center in the ancient world of the Mediterranean, and accordingly many of the early Christian writers were indigenous Copts from Egypt, or Hellenes who resided at or visited Alexandria or other parts of Egypt. Among these writers, who wrote about marriage, family, and children are Clement of Alexandria (c150-215 AD), Saint Athanasius the Apostolic (293-373 AD), Didymus the Blind (c 313-398 AD), and others.
Clement of Alexandria original birthplace is not known. Some ancient sources indicate that he was born in Athens, Greece, however others indicate Egypt as his birthplace. He seems to have been born into a wealthy pagan family and to have received a good classical education. He travelled throughout the Middle East and Europe, and made Alexandria, Egypt his home for many years. He became known in Alexandria as a Christian philosopher and teacher and later on assumed the position of the head of the famous Alexandria Catechetical School. He was a thoughtful and prolific writer, who wrote several books in Greek. In fact his writing was one of antiquity’s sources which included a description of some of the features of ancient Egyptian language and religion. His write-up “On Marriage” (3) outlines different and divergent views held by many of the classic philosophers, writers, and poets as well as the Holy Scriptures. He however came on the side of marriage, family and children. The following is a brief excerpt from his writing “On Marriage”:
“Therefore we must by all means marry, both for our country’s sake, for the succession of children, and as far as we are concerned, the perfection of the world; since the poets also pity a marriage half-perfect and childless, but pronounce the fruitful one happy…The divine scriptures accordingly says…Marriage, then, as a scared image, must be kept pure…Now the scripture counsels marriage, and allows no release from the union, is expressly contained in the law.”
Christian teachings and thought preserved the equality of men and women and the respect for women in the family and society at large. However, they forbade divorce, which was common in ancient Egypt, and enhanced family bonds and the love and care for children. Christian teachings and thought added a spiritual dimension to the pragmatic and humane dimensions which existed in the ancient Egyptian culture. Over the centuries the Coptic culture helped the Copts maintain a healthy emphasis on family and children. In the 20th century, Wakin (4) notes that “it can be said that they (the Copts) are acting on the behalf of the family by meeting what they regard as a responsibility to the next generation.”
The peace of the Lord be with you all. Irene Passe.
References:
(1) Coptic Culture: Ancient Egyptian Literature, Part VII, by Ed Rizkalla,
http://copticassembly.org/showart.php?main_id=1620
(2)The Literature of Ancient Egypt, An Anthology of Stories, Instructions, Stelae, Autobiographies, and Poetry, edited by William Kelly Simpson, Yale University Press, New Haven, CT, 2003.
(3) The Stromata, by Saint Clement of Alexandria, “On Marriage”, book II, chapter 23
http://www.newadvent.org/fathers/02102.htm
(4) A Lonely Minority, The Modern Story of Egypt’s Copts, by Edward Wakin, iUniverse.com, Inc. Lincoln, NE, 2000.
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