Father Peter and the congregation of St Albans Orthodox Church in Chatham organised a Family and Friends Liturgy this past Sunday. The beginning of Great Lent seemed an appropriate opportunity to pause and consider the meaning of our Christian life both for ourselves and for those folk who we are in contact with. We sent out quite a few emails to people we have welcomed as occasional worshippers, or as enquirers, as well as members of our families, and I wrote some note cards to a few people, personally inviting them.

On Sunday the Church looked beautiful. Members of the congregation had been in early to make sure everything was clean, and to arrange fresh flowers and light the candles. As usual it is never known who would respond, but we had prayed and left our organisation and efforts in God’s hands, since the harvest belongs to the Lord.

By the time the Liturgy proper was underway we had 8 visitors, many of whom had never worshipped with us before. I made a point of greeting each one at the Kiss of Peace, and afterwards made sure that each received some of the anti-doran and a blessing. I had deliberately made use of the prospect of seeing some new faces to preach a sermon on fasting which considered its Biblical origins and its being part of the tradition of the Church from the very beginning.

Afterwards some of our congregation had prepared a buffet for us to share with our guests, and they all stayed for conversation and a light lunch with us. This is a useful means of inviting people to a fairly non-threatening situation, they are, after all, being categorised as Friends and Family. We will certainly be organising a similar event later in the year. We hope that some of the relationships we strengthened on Sunday will blossom into a greater desire to share our Orthodox Christian life.

On 27 February Abba Seraphim marked the fortieth anniversary of his ordination to the priesthood as well as his 63^rd birthday. There were no special celebrations organised but thanksgiving prayers were held in all British Orthodox churches and congratulations were received from many clergy in other churches. Abba Seraphim visited Father Michael Robson at Morden College in the morning and was delighted to find him sitting up out of bed and much improved in health and spirits. Later he celebrated the monthly Liturgy at St. Thomas’s Church in Charlton, assisted by Father Sergius Scott and Deacon Theodore de Quincey and preached on the Spiritual Purpose of Great Lent. The regular congregation were delighted to be joined by Reader Seraphim-Mark Boorman and his wife, Susannah, from the Chatham Church also Father Deacon Richard & Dr. Carol Downer from the Melkite Church who had come to greet Abba Seraphim. After the service everyone stayed for tea with a small portion of birthday cake.

Monday, 28 February is the thirty-second anniversary of the death of the late Metropolitan Georgius and Abba Seraphim’s succession as head of the British Orthodox Church.

In a recent interview conducted by Father Daoud Lamei, His Holiness Pope Shenouda clarified points in the Statement which he issued on behalf of the Holy Synod and commented on aspects of the Egyptian Revolution.

What was meant by a civil nation ?

A civil nation is defined as a non-religious and non-military nation.

You spoke of the valiant Egyptian army ?

Praising the army in the statement recalls a long history. While still a university student, I volunteered in the army and graduated from the school of Infantry in 1947.

Are you optimistic about the future?

I am not tending to talk about optimism but rather about hope in God. We are asked not to loose hope. This is an integral part of our relation to God. Our life, as well as the life of countries, abides not in the hands of people, but in the hands of God. There is no doubt, the authorities want good for the country whether on the internal level (unity, security and prosperity) or on the external level (events in surrounding Arab Countries, possible reactions of Israel…etc.). In these days, our priority should not be to put forward demands and exert pressure on the regime but to support the leadership to pass through this difficult phase and arrive to a safe haven.

Some people suggested that the church was a main beneficiary from the old regime, not knowing what we have been suffering from.

In a TV interview with Amr Adeeb, some 6 months ago, I mentioned that the problems of the Copts can be summarized in one word ‘marginalization’. Copts are marginalized from high official positions, syndicates, legislative councils, university staff…etc. Another main element has been the frequent violent attacks targeting Copts. We remember the El Kosheh assassinations (21 dead and no sentence has been made against anyone by the court), Abu Korkas (9 people assassinated inside the church and no one has received death penalty – according to the law), Dayrout (14 killed including children), the Alexandria church this year (30 killed, 90 injured), Omraneya Church (where we were unjustly blamed for the events) but we thank the Lord for having people released before the Feast of Nativity early in January.

On the other hand, I cannot deny that we had good relations with President Mubarak as a person. That’s why I see it a personal obligation of loyalty not to mention bad points but rather to remember the good ones. The problems we suffered were mainly due to those surrounding him. Now after the revolution, they have been apprehended and are being prosecuted.

At the start of the revolution didn’t you allow Coptic youth to join the demonstrations?

I had an interview at El-Horra TV Channel where I mentioned that our youth are generally peaceful and are not attracted to demonstrations. Also at the start of the revolution, things were not clear. It later proved to be a free and non-violent movement. Many Copts joined it in fact and many were martyred and wounded, some newspapers published names of 12 of those Coptic martyrs and the church did not object to their participation. On the other hand, we ask the Lord to give their families patience and we pay our deepest condolences to them. If I know their addresses, I would send personal condolences to each of them.

What are your views on educational reform in Egypt ?

I always ask myself a question: should education be only for earning, or should it help people to find a job? May be it is both. What is the point of educating people to become unemployed. I remember a funny story of a woman seeing her child studying and asking him to leave education and play soccer where he would find a better future.

I would personally encourage having quality vocational training starting at preparatory schools (7-9 grades) to have a higher professional vocational training at the secondary level. The university may also have an advanced degree on vocational fields. In fact, foreign investors in Egypt seek highly trained vocational workers. Not finding them they have to import them from other countries at higher cost. I recall some twenty years ago, the electricity generator at the monastery had a problem; one of our sons was a senior engineer. I asked him if he could fix it. He said, I apologize I am only engineer on paper but I have no real experience. We need people who have both theoretical and practical knowledge. Sometimes we import sophisticated medical equipment, and find no expertise to use it properly or fix it. This kind of training is very important and missing much in Egypt. This does not mean eliminating general education but having both.

On political parties, do you encourage Copts to work in politics?

The Muslim Brotherhood recently created the Wassat, Hakk and Adala & Gamaa parties. Are the youth of 25 January intending to create parties ? I have no idea. Would some tolerant people install non-religious parties? Of course those are in addition to the old classical parties. For us we cannot and it would not be to our benefit to install a purely Christian party. It would be described as  radical and would have very few members. I encourage Copts to join their Moslem brothers in a party they would judge as tolerant and achieving their hopes. One should properly study the  aims, agenda and members opf each party. In this respect we have to admit that we need to raise people’s political awareness.

Constitution amendments and Article 2:

I met with a member of the current committee and he said they would only amend the 5 articles previously decided and would not touch on article 2. The head of the committee publicly supported article 2, the Grand Sheikh of Azhar said  it is an indispensable article, both the Salafists and the Muslim Brothers went in demonstrations to support that matter and they said that addressing this article may cause sectarian strife. I believe that at the current stage, it is difficult to oppose this article, especially for Christians. As a compromise I suggest the following, if it is essential to keep it, we may add a sentence “as for non-muslims, the commandments of their religion shall apply in personal statute and clergy matters”.

The church and being socially active in building the country:

The church may participate in social building and help the country not by vandalism and demonstrations. A couple of days ago I was visited by the Minister of Interior and I suggested that we rebuild and refurbish the neigbourhood police station at our expense. Likewise, HG Bishop Morcos of Shoubra El Khema is rebuilding and refurbishing two police stations there.

Copts were always criticized for being politically passive in their participation. On the other hand the head of the church is often criticized for interfering in politics.

There is a difference between being active politically and working in politics. For example in all elections I went to  do my duty as a citizen by voting. As for Copts being politically passive, I must remark that most parties were not welcoming Copts among them and they were never allowed to go up the political scale except for a few well-known names. I encourage parties to give the chance to Copts and have trust. The behaviour of parties had a negative impact on both Muslims and Christians and this reflected in the extremely low participation in elections.

What is the fine line between being politically active and interfering in politics?

For example concerning Palestine, I gave my opinion and said that I would not go to Palestine except with the Grand Sheikh of Al-Azhar and this was highly praised by all authorities (except some few Copts) as a national act despite the fact that it was pure politics. The question is: should I be active only in matters that are supported by the government and show restraint in matters they reject? The church is giving its opinion in politics without working in politics. Yet for Copts, they are free to work in politics as they wish and they have to select the successful and right politics.

Should there be a revolution in the church to change things?

Unlike world politics that change from time to time, whether calmly or violently, the church uses a divine system that is described in the scriptures and detailed in the church canons. Copying the government system for the church is not acceptable by logic, religion and church canons.

As for the clerical council investigations for clergy, it was asked lately why they are not made public. In fact, those investigations are usually concerning financial, ethical or theological matters. We make the judgment public but do not give details of the investigations. The details are written in special memos and are signed and approved by the priest who is being judged. If anyone needs me to review his case, I may well request his file and review it.

President Mubarak had many problems because of those surrounding him? Can this happen with your Holiness?

Those surrounding President Mubarak were employees, but those around me are my sons and disciples. For example, Bishop Ermia, I knew him over many years, I consecrated him monk, then priest, then bishop and appointed him to the secretariat. Bishop Joannes is the same way. Another point is that those around Mubarak, may have found excuses for their mistakes: for example, they would support his son Gamal for the presidency so they would fabricate elections and possibly oppress people and so on…etc. Such an element is completely missing in the church. I would not recommend anyone to succeed me.

Spiritual lessons from the past 20 days of the revolution

Do not judge before the time. We do not know anything concerning the future. The Lord said: Do not care for tomorrow, tomorrow cares for itself. The future is in the hands of God not ours. There are many political actors: the Higher Council of Armed Forces, the government, the youth of 25-Jan, the individual demonstrations, financial problems, some Coptic fathers who want to rule the church…etc. We leave it all in the hands of God, knowing for sure that the church is in the hands of God not people.

Conclusion

We trust that everything will go well, not because of our own prayers: It is true that God gives us what we ask for and beyond what we ask for, yet He also gives abundantly without us asking. Maybe Joseph had his ultimate hope to leave prison and return back home with his father and brothers. He never thought of ruling Egypt or having pharaoh’s seal under his authority. God gives without us asking and beyond it. He just wants us to be pure of heart and as He said ‘Return to me and I shall return to you’. Every morning, while praying the Agpeya I meditate the words ‘grant us O Lord to please you’. It is indeed a grant from the Lord not an effort of us.

[Translated by Shenouda Mamdouh]

In the light of David Cameron’s visit to Egypt, Abba Seraphim reflects:

I am very pleased to see the Prime Minister has made it a matter of urgent priority to support  the current Egyptian government. I hope he will not fail to address the need for the new constitution to give full equality to all Egyptian citizens, with particular consideration to the way in which Christians have been increasingly marginalised over the last three decades.

Since 14 February, when the Egyptian Constitution was suspended, a Constitutional Review Committee has been charged with the responsibility of formulating a new one which will then be submitted to a referendum. It must be a matter of some concern, however, that already fifteen human rights organisations based in Egypt have made protestations about the choice of Judge Tarek El-Bishry as the chairman of the committee. The judge is well known as a leading proponent of political Islam and it is feared that he is unlikely to be sympathetic to the formation of a new constitution with a secular character.

In 1980 the late President Sadat amended the constitution by adding what is now the second article, which stipulates “Islam is the religion of the state and Arabic its official language. Islamic jurisprudence is the principal source of legislation.” This was introduced to appease the Islamicists but it proved fatal both for national unity and for Sadat himself, who was soon after assassinated by the very people he had hoped to appease. Western democratic governments have been quick to hail the recent Revolution but unless it redresses this key issue of inequality the Christians of Egypt will remain at risk. By repealing the second article Islam will suffer no loss to its dignity but will more likely gain the respect of others. A willingness to sacrifice unfair pre-eminence in order to share the rights it enjoys with the disenfranchised has always been the distinguishing mark of civilised and respected governments. During the recent Revolution there were many instances of true national unity with Copts and Muslims working together peacefully and selflesssly for the common good and it was this spirit which earned universal admiration.

“Al-Ahram” newspaper, hitherto the voice of the previous regime, is currently sponsoring an on-line poll to test public opinion on the question of Article 2. Both sides are encouraging their supporters to make their voices heard but this cannot be the authentic voice of democracy as it is not capable of expressing a universal voice, nor is it subject to any adequate supervision to ensure its impartiality. The only poll which is capable of expressing the common mind is a free referendum but even then, the fear in the mind of many is whether the question will even be asked?

The Grand Iman of Al-Azhar, Sheikh Ahmed el-Tayeb, recently warned against any attempt to change the second article of the Constitution, saying it was “not open to change or update. It is among the state constants and any attempt to meddle with it can lead to sectarian strife.” He gave added force to his declaration by asserting that it was “not a statement” but “it is Al-Azhar’s stance.” It is to be regretted that the Sheikh feels it necessary to retain this constitutional carbuncle, something which respected rulers such as  Mohammed Ali and Gamel Abdul Nassar never sought to impose, because it undermines the very concept of national unity and is the root cause of sectarian strife.

Egypt is currently a country without leaders but there are many who will aspire to lead a country that is fundamentally tolerant and capable of offering enlightened leadership to the whole region. It is to be hoped that among them will be those who will exhort others to demonstrate their patriotism; not by a narrow desire for hegemony over minorities but by an enlightened vision of national unity that will respect diversity and seek to harness the good will and loyalty of those who have been unjustly sidelined, downtrodden and persecuted when they should have been embraced as brother Egyptians. If this is the outcome of the Revolution, Egypt will earn the respective of all free nations and its people will prosper, but if the Sheikh of Al-Azhar’s blinkered parochialism wins the day, the flame of freedom in Egypt and the whole region will be quenched for at least another generation.

The Armenian Church of St. Sarkis in Kensington, London, celebrated the eve of its patronal festival on 19 February with an Ecumenical Service for Peace. Officiating was the Right Rev’d Dr. Vahan Hovhanessian, Primate of the Armenian Church of Great Britain , assisted by Fr. Snork Bagdassarian. The Mayor and Mayoress of the Royal Borough of Kensington & Chelsea were present, as were a number of ecumenical visitors, including H.E. Archbishop Gregorios of Thyateira (Oecumenical Patriarchate), Abba Seraphim (British Orthodox Church within the Coptic Orthodox Patriarchate & the Council of Oriental Orthodox Churches), Archpriest Vadim Zakrevsky (representing Archbishop Elisey of Sourozh, Moscow Patriarchate). A canon of the diocese of St. David’s (Church in Wales) read the Old Testament lection and Abba Seraphim read the epistle, before Fr. Snork intoned the Gospel. Fr. Vahan spoke briefly about St. Sarkis and his significance today. Towards the end of the service Dr. Hratch Tchilingirian, Hon. President of the St. Sarkis Church Trust made a presentation and spoke in honour of Mr. John Kurkjian and Deacon Stepan Ovanessoff, two long-serving former trustees, who had both recently retired after more than forty years of devoted service to the Trust, the Church and their associated Armenian charities.

Following the service a reception took place for the whole congregation in the Church hall.