On 28 May, Sybil Doreen Saunders (nee Cross), wife of Deacon Mark Saunders, the deacon in charge of St. Felix Church at Babingley, Norfolk, reposed at her home in here ninetieth year after a long period of failing health, bravely borne. Sybil Saunders was one of the founder members of the Babingley congregation and a highly respected and much loved member of the British Orthodox Church. The funeral will be at St. Felix Church on Friday, 5 June at 12.15 pm conducted by Abba Seraphim, assisted by the Babingley clergy. 

Abba Seraphim, accompanied by Deacon Daniel, visited Cairo 22-29 May for the annual plenary meeting of the Holy Synod. As usual, they stayed at St. Mark’s Centre in Nasr City, where they were also joined by Shenouda Mamdouh, the BOC’s Egyptian Secretary; Fr., Arsaniuous El Anba Boula;  Marina Tina Hammond and her husband, Youhanna Said Hakim Gourguious from Luxor as well as other old friends. Also staying at the Centre was His Grace Bishop Athanasius of the French Coptic Orthodox Church.

On 23 May they visited Miss Effa at her home in Heliopolis, which now accommodates Coptic girls studying in Cairo. Miss Effa will be 100 in December. In the evening Abba Seraphim  was present at Vespers at St. Mark’s Cathedral and participated in the ceremonies preparatory to the episcopal consecration of six bishops elect as well as the elevation of two general bishops to diocesan stratus.  Bishop Yoannes El Anba Boula, former Secretary to the late Pope Shenouda has become Bishop of Assuit and Bishop Luka as Bishop of Geneva and Southern France. The six new bishops were 1- Hegomen Monk Bishoy Al-Muharaqi, as His Grace Bishop Boktr, General Bishop of Al Wadi Al Gadeed Diocese;
2- Hegomen Monk Bakhoum Al-Bakhoumi, as His Grace Bishop Youakim, General Bishop of Esna and Armant;  3- Hegomen Monk Ilarion Ava Mina, as His Grace Bishop Ilarion, General Bishop of Ezbet El Haganna, Almaza and Nasr City; 4- Hegomen Monk Iklemandos Ava Mina, as His Grace Bishop Iklemandos, General Bishop of East Canada; 5- Hegomen Monk Apollo Anba Bishoy, as His Grace Bishop Mark, General Bishop of Paris, France; and 6- Hegomen Monk Hermina Al-Baramosi, as His Grace Bishop Hermina, General Bishop of Ain Shams and El Matareya.  The following morning Abba Seraphim joined with other members of the Holy Synod  at the Divine Liturgy in St. Mark’s Cathedral celebrated by His Holiness Pope Tawadros and in the laying-on of hands of the new bishops. Deacon Daniel Maylon assisted Archdeacon Dr. Rushdi during both services.

In the evening, after the Liturgy, Abba Seraphim and his part visited some of the churches of Old Cairo to the south of the Fortress: The Church of the Virgin (Babylon al-Darag), known as Babylon of the Steps and the Church of SS. Cyrus and John (Abu Qir wa Yuhanna) and The Church of St. Theodore the Oriental, where they were greeted by Fathers Mina and Youssef. Later they took tea in Al Azhar Park in Cairo. On 25 May they visited Prince Theodore Convent in Haret al Zuela, where they were greeted by the Abbess, Mother Adrosis. Whilst there they met with Father Tadros Samaan of Sydney, whom Abba Seraphim last met when visiting Sydney in 1995. In the evening Abba Seraphim attended the Synodal sub-committee on Ecumenical Relations, chaired by Metropolitan Bishoy of Damiette.

On 26 May Abba Seraphim and his party visited St. George’s Church, Heliopolis, to meet with Father Daoud Lamie. Whilst there they also met with Shenouda Mamdouh’s parents, Mamdouh and Soheir.  Following this they travelled to Old Cairo, where they were received by His Grace Bishop Niphon (Tsavaris), Greek Orthodox Bishop of Babylon and afterwards given a private tour of the newly restored portion of the old Fortress of Babylon built beneath the Greek Orthodox Church (Mari Girgis) as well as the museum and burial vault of the Greek Patriarchs of Alexandria. On leaving the Greek Patriarchate they briefly visited the Ben Ezra Synagogue, the Church of SS. Sergius and Bacchus (Abu Sarga) and the Hanging Church (al Mu’allaqa), where they were received by Bishop Julius of Old Cairo. They also visited the Convent of St. George to greet the new Abbess, Mother Thekla. In the evening Abba Seraphim attended two further Synodal Committees, Faith and Education, chaired by His Grace Bishop Moussa and the Lands of Immigration, chaired by His Grace Bishop Serapion.

On 27 May the weather in Cairo reached a record temperature of 45 degrees Celsius (113 Fahrenheit) so Abba Seraphim postponed his planned visit to the western desert whilst his companions decided to visit the Coptic Museum in Old Cairo instead.  The Holy Synod met on 28 May at the Coptic Cultural Centre in Anba Rueiss, where H.H. Pope Tawadros II presided over a gathering of 107 bishops out of the total of 123 members of the Holy Synod. The meeting lasted over four hours and was followed by the traditional photograph and lunch and Abba Seraphim took his leave of the Pope and receiving his blessing.  That evening Abba Seraphim dined with members of his party and friends at St. Mark’s Centre before returning to London on 29 May.

The annual lecture under the auspices of “Embrace the Middle East” took place at St. James’s Church, Piccadilly, on 12 May. This year’s distinguished speaker was The Right Rev’d & Rt. Hon. Baron Williams of Oystermouth, the former Archbishop of Canterbury. The subject of his address was “Warrior Archaeologists: making and remaking history in the Middle East.”  In a powerful and moving examination of how archaeology can be used divisively for the benefit of one particular version of history in order to exclude, diminish or distort others which conflict with it; he exposed the fundamental divisions behind current conflicts in the Middle East and offered a more inclusive, charitable and humane way to foster understanding, tolerance and co-operation. Using powerful poetic images, Lord Williams exposed the inhumanity of those ideologies which divide, but also highlighted the initiatives already established among fractured and suffering communities for reconciling ancient conflicts, which offer rays of hope and patterns for the future. Abba Seraphim, accompanied by Subdeacon Trevor-James Maskery, were among the appreciative audience who benefited from these insights, as the world tries to make sense of the anguish of those suffering in what is widely recognised as the cradle of civilisation.          

Abba Seraphim attended the half-yearly meeting of the Anglican & Oriental Orthodox Regional Forum at Southwark Cathedral on 12 May. The meeting, which was jointly chaired by Bishop Geoffrey Rowell and Bishop Angaelos, considered a number of reports and discussed at length concerns about the Christians of the Middle East. Although the Forum, as a local response to the international dialogue between the two families of churches, has existed for a number of years, it was felt that the current shared concerns for the suffering Christians of Syria Iraq and Libya made it particularly relevant at the present time and the areas of practical co-operation especially valuable. The Forum also welcomed the Christological statement agreed by the International Commission and the ecumenical opportunities to mark the centenary of the Armenian Genocide.         

Father Peter Farrington represented the British Orthodox Church at a Conference of European clergy held in Venice under the chairmanship of His Holiness Pope Tawadros from 6-8 May. During the conference the Liturgy was celebrated for St. Mark’s Feast in the yet unfinished Coptic Cathedral in Venice, but the fine weather made the absence of windows and doors of little consequence. At one of the sessions Father Peter was invited to speak briefly on the subject “The Spiritual Character of the Preacher:  

“The spirituality of the preacher, the topic on which I have been asked to speak, is not concerned with the techniques we might use to communicate an idea, but it is to do with the spiritual quality and character of those who preach, and the spiritual quality and character of those things which are spoken. In the Gospel for the Liturgy which was provided in the Katamarous for yesterday (Wednesday, 6th May), I read the words from John 7:18… “He that speaks from himself seeks his own glory, but he that seeks the glory of Him that sent Him, he is true and there is no unrighteousness in him”.

What does this mean? It surely means that it is possible to speak from a heart that seeks our own glory rather than the glory of God. Such a one might well have a reputation as a great preacher. But he cannot preach Christ if he is preaching himself. His preaching may be clever, but it cannot be wise. It may be amusing and entertaining to the congregation, but it will not transform their lives. It cannot draw people to Christ since the heart of such a preacher is concerned, even if he does not realise it, with the glory of self. We can discern within our own hearts whether we are seeking our own glory. We will be disturbed if we are not often praised for our great abilities. We will be jealous of the success of others. We will hesitate to say anything which might lead to a loss of our popularity.

But such a focus in our lives on the glory of self, as the Gospel teaches, is neither true nor righteousness. It is not true because there is no glory in us. It is not righteous because it is the expression of pride, the greatest of sins, and makes us like Lucifer, who saw the divine glory which he reflected, and believed it was his own glory. If we are to speak, it must be as those who seek after the glory of the one who has sent us, and has given us this ministry of service which we do not deserve and cannot accomplish in our own strength. To seek the glory of God is to deny our self, not to glorify it.

It is the Lord Jesus Christ himself who sets us an example of what it means to be those who seek the glory of God, rather than the glory of self. He entered this world in humility and took the form of a servant. He endured the hatred and abuse of those he loved with an unfailing love, and he became obedient even to death, saying on behalf of all mankind in the Garden of Gethsemane, “Your will be done””.

The one who would speak to the glory of God in truth and righteousness must be just such a humble and obedient servant of the loving will of God.
If we will seek to glorify ourselves then our service is of self. If we will deny ourselves then the glory of the Lord will fill our hearts and will shine forth in all we say and do.

We read in the New Testament on three occasions that it is said to those who have the ministry of care for the Church that they are to “Feed my sheep”. Our service and our preaching is of no value if it is not conducted out of love for God and for Christ who gives us this ministry. These are not our sheep. They belong to the Lord, and we are granted the privilege of serving with the Great Shepherd of the flock, but our service must be in love. Our service must be one of nourishment. We are to feed the sheep. Not to entertain them, nor to show them how clever we are and how much we have read. If our preaching is to be in love, and for the glory of God, then we must address the needs of the flock of Christ when we speak.

In Acts 20:28, St Paul also instructing the priests of the Church, and repeating the words, “Feed the Church of God”, says to us, “Pay attention to yourselves and to the flock over which the Holy Spirit has made you shepherds”. To feed the flock we must be aware of the needs of the flock. What are the concerns that burden them? What struggles are they enduring? What are the special temptations to sin and doubt that afflict them?

If we are to feed and nourish the flock over which we have been given charge, then we must pay attention to the flock, we must know each of the sheep by name, and know their needs, so that we may feed them with spiritual nourishment. But St Paul instructs us also to pay attention to ourselves. The quality of our own spiritual life will be reproduced in those over which we have responsibility. Can one who is filled with anger teach others to be gentle? Can one who does not pray lead others into the presence of God within the temple of the heart? Can one who does not love the Scriptures open their inner meaning to those who wait to hear the word of God from his lips? We must pay attention to ourselves because the spiritual life we experience is all that we have to offer to others in our teaching and preaching.

Our Lord Jesus Christ, in Matthew 12:35, speaks of the good man, who out of the good treasure of his heart brings out good things. If we are to be those who preach to the glory of God and for the salvation of souls then we must have this spiritual treasure already in our heart so that we are able to bring it out in the service of others.

The duties of the spiritual service are many, but it is not possible to serve in our own strength. To do so is to glorify self. Our Lord went away from the crowds and found nourishment himself in the presence of his father. How much more necessary is it for us to be committed to the spiritual life, not as something extra or additional to our service, but as the very basis and foundation of all service.

Our Lord Jesus sent out his disciples saying to them, in Matthew 10:8, “Freely you have received, freely give”.

This is the necessary quality of our preaching. It must be the speaking of that which we have already received. It must be the fruit of our own spiritual experience. It must be the expression of a life lived in humble and obedient seeking after the glory of God. And when we feel most unable and unworthy, we may remember the Lord commanding the disciples to feed the great crowd that had come to see him. He said to them, “You feed them”. And they had together just a couple of fish and a few loaves of bread, but offered to God, and transformed by his presence, it was enough for all.

May the little fruit we offer the Lord, fruit of our own spiritual life with Christ in the power of the Holy Spirit, be used in the same manner to feed the flock of God. Amen.