Icon designed by Dr. Youssef Nassief and Dr. Bedour Latif

Our Lord and Saviour Jesus Christ King of Kings andLord of lords

H.H. Pope Shenouda III, 117th Pope ofAlexandria and the See of St. Mark

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COPTIC MONASTICISM

“….leaving us an example, that you should followHis steps.” (1st Peter 2:21)

Egypt has always been the cradle of monastic life,since the founder of monasticism is St Anthony thegreat, who is from Upper Egypt.In Christian life, the effect of monasticism in relation tothe church is like the role of the heart in relation to thebody. It preserves life.My dear reader, come with me and enter a wonderful,very colourful garden full of different flowers, ofdifferent colours, fragances and shapes. This gardenis monastic life with all its magnificent saints.Great work has been done by Mark Mikhael, a blessedyoung man from the Coptic Orthodox Church inMelbourne, Australia.May the blessings of this angelic monastic life, and ofour beloved saints and the prayers of our honourablePatriarch Pope Shenouda III be with us all. Amen.

Yours sincerely,

Fr Daniel Al-Antouny

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CONTENTS

WHAT IS MONASTICISM? BY H.H POPE SHENOUDA III

THE CALL TO MONASTICISMBY HIS GRACE BISHOP MITTAUS

TYPES OF MONASTICISMBY H.G. METROPOLITAN ABRAHAM OF JERUSALEM

SAINT ANTHONY THE GREAT

SAINT PAKHOMIOS FATHER OF THE COMMUNITY

SAINT MACARIUS THE GREAT

THE ROLE OF COPTIC MONASTICISM IN WORLDWIDECIVILIZATION

THE MONASTIC MOVEMENT IN THE COPTIC CHURCHTODAY

TOUR OF SOME COPTIC MONASTERIES.

PLACES OF THE SAINTS

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WHAT ISMONASTICISM?

BYH.H. POPE SHENOUDA III

What is monasticism, as known toour Egyptian Coptic Orthodox

Church when it was founded and blossomed in theearly centuries? Yes, what is the monasticism thatattracted many tourists to Egypt so they might be ableto see our fathers in the desert and hear a word ofwisdom from their mouths. Or they might learn thelessons from their fathers’ lives.

Yes, what is the monasticism that our holyfathers lived and which Bladious, Rofinos, and JohnKasian wrote about? And who of the SaintAthanasious explained a version in his book about St.Anthony? Monasticism is not only a name or belongingto a monastery. It is not the monks dress, orappearance from their kolonsowa (head garment) totheir belts.

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Monasticism is a way of life to rid the inner selfof materialism. Our fathers have liven angelic lives. Itis said that the monks are earthly angels and heavenlyhumans. They are people who deprive themselves ofevery thing, live humbly, and in contemplation in itshighest level. And they execute the word of the HolyBible. “Do not love the world or the things in the world”(1John 2:15-17).

“When He had made a whip of cords, He drovethem all out of the temple, with the sheep and theoxen, and poured out the changers’ money andoverturned the tables. And He said to those who solddoves, “Take these things away! Do not make MyFather’s house a house of merchandise!” Then Hisdisciples remembered that it was written, “Zeal forYour house has eaten Me up.” (John 2:15,17) Andthis way they rid themselves of all the worldly desiressuch as money material things, positions, or fame.They leave everything so that God may be their world.

They no longer desire worldly ways or theirpositions, but they choose poverty exactly like theirhero St. Anthony who fulfilled the word of the Bible “Ifyou want to be perfect, go, sell what you have andgive to the poor, and you will have a treasure inheaven; and come follow Me (Matthew 19:21). So hewent and gave away all of his possessions to theneedy before he began his monastic life, and he livedas a poor monk in the ascetic life.

It is true that monasticism and wealth arecomplete opposites which are cannot travel in thesame path of life. It is also true that monasticism andluxury do not correlate, because luxury is a easy wayof life, to which poor people, other than monks, are not

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exposed to. Monks leave the world to live in thedesert, mountains, and caves in order to live withGod... the God they dedicated their lives to. How deepis the everlasting expression which identifiesmonasticism. Monasticism is a total withdrawal fromevery person and every material thing to connect tothe One and Only “God”, who fills the heart, mind, andtime. The monk shall never achieve this spiritual levelif he still desires worldly things. Here we rememberwhat Jesus Christ said to Martha, “Martha, Martha,you are worried and troubled about many things. Butone thing is needed and Mary has chosen that goodpart which will not be taken away from her.” (Luke10:41-42).

The goal of true monasticism is a continuouslife filled with prayers. A life of continuous prayer is themain feature of a monk’s life, which ordinarypeople cannot live because of their worldly tasks andinterests.

He who begins a monastic life trains himself toa continuous life of prayer. When he succeeds, hethen begins a life of isolation, which then helps him inhis prayers and contemplation.

This is why monasticism is the life of loneliness.From loneliness, originated the name of the monk.The word in Greek (monakes) means lonely. In French(moine) means a monk. In English…etc.

In loneliness a monk may continue a life ofprayer, contemplation, and songs without delay ordistraction of any kind.

A true monk escapes people to be with God.This is what St. Arsanious the Great had done. St.Macarious of Alexandria once asked him saying,

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“Father why do you flee from us?” He answeredsaying, “The Lord knows that I love you all, But Icannot speak with God and people at the same time.’This is why the spiritual elder in his deep wonderlyexpression once said, “The love of God made me astranger to humans and their ways.”

FOUND IN St. ANTHONY’S MONASTERY (IN CALIFORNIA)MAGAZINE CALLED “MY CHURCH” JULY 1995 EDITION

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THE CALL TO MONATICISMBY H.G. BISHOP MITTAUS

By asking some of the Fathers and the monksabout the way they were called to monasticism, and bylistening to stories about incidents which happen toothers, we hereby enumerate the following truths.

One of the Father’s told me: “Before Igraduated from school, I often had day dreams aboutmarriage, children and the ideal home. But when Igraduated, I was not able to find a job, and this was ahard experience for me. I came nearer to the Lord,and asked him for his help in finding a suitableposition. I attended church regularly, went toconfession and shared in the Holy Communion.Shortly afterwards the Lord answered my prayer and Iwas appointed in a position I had never dreamed.From this ambiguous details of the appointment, Iknew that the hand of the Lord was powerfully workingwith me. I therefore thanked Him and went to one ofthe cities, for my new job.

There, I met a colleague, who also served withexcellence and was a social leader for the youngpersons in the town. He showed me the way to serviceand its methods; I learned from him and devotedmyself to the service. He had some tendency towardsmonasticism. I continued to serve and read many

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spiritual books. The thought of chastity started toamplify in my mind; with its importance to the youngman, in his service and in the constancy of his strongrelationship with the Lord, with no obstacle orhindrance.

The thought of marriage started to evaporatefrom my mind. My parents persisted in writing to meabout marriage, but I postponed the idea. At everyholiday, when I went home, they opened the subject tome, but I evaded it, for one reason or another, or bychanging the conversation. I felt shy and embarrassedin talking about this subject and I breathed freely whenI could escape and get rid of it. However, until thattime, I did not know the way to Monasticism, and eventhe thought of chastity had no particular aim or plan;but it was obscure and awesome. I left the matter inthe hands of Him who knows what is best for us.

One of my colleague’s friends came o him; heintended to go the Monastery, as he had the thoughtof Monasticism for a long time. They both presentedthe subject to me for discussion. My friend took apassive attitude, as though he was not convincedabout monasticism and its call. This of course was notthe matter under discussion, but it was to test theother mans determination and the stability of hisprinciples. The latter started to defend Monasticismand its philosophy and spirituality, insisting on his totalconviction in joining it. The meetings and thediscussions continued. Until then, I sat with them,listening only. Soon I found myself drawn towards thefriend who supported monasticism, and I was greatlyencouraged by the thought. I asked the Lord to showme the way to this Holy Call.

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Shortly afterwards, the friend who lovedMonasticism went to the Monastery. He asked me toaccompany him, but I declined, postponing the matteruntil the thought became clearer to me and I couldmake the necessary arrangements. My friend and myother colleague were then transferred to another city. Iremained alone, all my emotions were filled with thethought of Monasticism, and I started to read, witheagerness, all the books about Monasticism. Duringthat time, I read the “Garden of the Monks,” and Icopied some of the sayings in a special notebook. Ialso read a book by Dr. Hakim Amin, on studies in thehistory of Monasticism and the Egyptian Monasteries;the book about the Monasteries of Wadi-El-Natroun,by Dr. Mounir Shukry; the book “Release of the Soul”,by His Holiness Pope Shenouda III; the “Life of St.Anthony,” by St. Athanasius, the Apostolic.

My friend, who had gone to El-BaramousMonastery continued his encouragement to me. Healways reminded me of the subject of Monasticism,whenever my energy diminished, because of theoccupations, troubles and problems of the world, andbecause of the results of the fight with the enemyregarding this Holy thought.

I visited the Monastery once, for a week, andthere, the Lord arranged for me a long consultationwith one of the spiritual fathers. The thought increasedand settled in my heart. I departed from theMonastery, longing for the day when I will come backto it, with no return to the world. I remained forapproximately two years, in conflict with my thoughts;between monasticism and service; between the love ofGod and the love of parents; between the vocation

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and the position. The subject was occupying metotally, in every prayer, in every supplication.

Finally, at the time chosen by the lord, I wasgiven a leave from my work. I had neither requestednor expected it, because I had return from myvacation, about a month earlier.

As I said, I went to he Monastery, just to spendthis leave which was forced upon me; and there, amiracle happened. It was only a meeting with one ofthe good fathers. He encouraged me and dissolvedthe fears that had remained within me. He resolvedthe problems that I thought were complicated and hadno solution. I cannot deny that the spirit of God wasworking, during this session, in a miraculous way.

At the end of the meeting, I decided to resignfrom my job, to leave immediately to bring some of mybooks and belongings and to return to the Monasterywithout delay. I achieved everything quietly, and returnto the Monastery, not as a visitor, but as a student.Only a few months later, the Lord allowed that I wearthe Monastic clothing and I became a monk.

FOUND IN St. ANTHONY’S MONASTERY (IN CALIFORNIA)MAGAZINE CALLED “MY CHURCH” JUNE 1996 EDITION

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TYPES OFMONASTISISM

BY H.G. METROPOLITANABRAHAM OF JERUSALEM

The early Christians were affected by the life of ourLord Jesus Christ, by His seclusion and meditation inthe wilderness and on the mountain. The life of SaintJohn the Baptist was also one of celibacy andasceticism until the day he started his ministry, as wasthe case with the prophets Elijah and Elisha.

The early Christians, especially the Egyptiansfrom the day Saint Mark the Evangelist preached tothem the Good tidings in the middle of the first centurywere greatly affected by the Bible. The life of our Lordand His announcements about the ascetic way of life,celibacy, seclusion and obedience, stirred spiritualenthusiasm in the pious believers, causing them to liveresembling Him. Saint Peter, the Apostle said,“….leaving us an example, that you should followHis steps.” (1st Peter 2:21)

1. The Origin and regulations of Coptic Monasticism:It is mentioned that Frantonious, a wealthy man ofAlexandria, left for the nearby dessert in about 150 AD

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with him 70 others, and in 190 AD, Saint Paul ofThebes left for the Eastern dessert; he was followedby Saint Anthony the Great in 270 AD, whoestablished the Hermetic system of monasticism andbecame the father of all the Monks all over the world.Saint Anthony had left for the dessert after hearing theGospel in Church which was, “If you want to beperfect, go, and sell what you have and give to thepoor, and you will have treasure in heaven; andcome, follow me” (Matthew 19:21).In 320 AD, Saint Pakhomious established the life ofCenobitic Monasticism in upper Egypt, which manyorders of monasticism still follow, including theBenedictine monks, whose motto is ‘ora et labora’, thatis ‘Prayers and labour together’. In 330 AD, SaintMacarius the Great set down the monastic rule called‘Laura’, which had all the advantages of the twoprevious rules. Monks lived individually but near oneanother and assembled together every Saturdayevening, until Sunday, for spiritual talks; they alsocelebrated the liturgy, which was followed by an‘agape’ meal which they shared before returning totheir cells.

2. The Principles and Origin of Coptic Monasticism:All of the above monastic regulations observe thefollowing basis principles, namely: (a) Celibacy, (b)Obedience, (c) Meditation in seclusion, (d) Manuellabor, and (e) Self chosen poverty (asceticism), andthese five principles were derived from the life of ourLord Jesus Christ and the Bible in the following way:

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A- Our Lord lived a life of celibacy and spoke about“…those who made themselves eunuchs forthe kingdom of God…” (Matthew 19:11). SaintPaul the Apostle also spoke about celibacy inChapter 7 of his first Epistle to the Corinthians.

B- About voluntary poverty, asceticism and hermeticlife, Jesus said, “If you want to be perfect, go,and sell what you have and give to the poor,and you will have treasure in heaven; andcome, follow me” (Matthew 19:21). “For whereyour treasure is there your heart will be also..”(Luke 12:33 - 34).

C- On meditation in the wilderness and living asstrangers, our Lord said about Himself, “..the Sonof Man has nowhere to lay His head…” (Luke21:37). In this way lived the prophets Elijah andElisha, and thus also was the life of Saint John theBaptist.

D- Regarding the life of obedience to God’s Word andHis ministers, the Bible said about Jesus, “ThoughHe were a Son, yet He learned obediencethrough the tidings He suffered..” (Hebrews 5:8)

E- On the point of manual labour and its importance,God called His prophets and disciples whileperforming their work. Our Lord said about Himself,“..the Son of Man came not to be served , butto serve..” (Matthew 20:28).

And so the principles and basis of Coptic Monastic lifeare a practical echo of the life and words of our LordJesus Christ and His disciples as announced in theBible.

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3. The spreading of Monasticism throughout the wholeworld:Monasticism spread throughout the Eastern andWestern deserts of Egypt; from the Northern coast toNubia. Before the Arab conquest of Egypt (641 A.D.),there were around five thousand monasteries andnunneries. Monasticism spread from Egypt to Ethiopiain the fourth century, it was also spread to Palestineand Syria by Saint Hilary of Gaza.

Monasticism spread to the West through theCoptic monks who were preaching in Ireland, and fromthere to Scotland and the rest of Europe. It alsospread through the Western travellers who visitedEgypt and lived in it’s monasteries and among theirmonks, from whom they adopted the spirit of Copticmonasticism and transferred it to the West, throughtheir books or by example of their lives.

Examples of such people include: John Cassian(360-435 AD), who wrote the Institutes and theConferences; Paladius (363-431), who wrote theHistoria Lausica; Rufinus, who wrote HistoriaMonachorum; Jerome (342-420); Evagrius; Melanius,a man of spanish origin who travelled from Rome toEgypt with Rufinus in 373; and Paul, a Roman whovisited Egypt with Jerome in 385.

4. The role of Monasticism In Civilisation:Coptic monasticism and it’s monasteries were a centreof spiritual illumination, civilisation, and culture in Egyptthroughout the ages, especially the Middle Ages, whenthey were almost turned into small universities. In theWest, the role of monasteries and monasticism in

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preserving knowledge, science, culture, civilisation,and education was instrumental.

5. The revival of Monasticism in Egypt:During the present century there has been a revival inmonasticism in Egypt for the following reasons:1. Good spiritual example.2. The leaders of the Church have shown a true

interest in erecting monasteries and encouragingmonastic life.

3. Allowing visitors to enter monasteries, and theyoung to take retreats there.

4. The pavement of roads, making travel tomonasteries easier.

The Spirit of God is still working in the Church, and inthe hearts of true believers who love Him. “We loveHim because He first loved us.” (1st John 4:19)

FOUND IN ‘SAINT GEORGE YOUTH MAGAZINE’ SYDNEYAUSTRALIA. VOL. 12 / NO. 5, MAY 1993.

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SAINT ANTHONY THE GREAT

St. Anthony was born in the year251A.D in the city of Qimn El-Arous,Egypt to rich parents who loved thechurch and the poor. They raisedhim up in the fear of the Lord. Whenhe was twenty years old, his parents

departed, and he had to take care of his sister. Oncehe entered the church, and he heard the words ofChrist in the gospel, saying, “If you want to beperfect, go sell what you have and give to thepoor, and you will have treasures in heaven; andcome follow Me.” (Matthew19:21).He returned to his house, decided to fulfill thiscommandment and considered it directed to himpersonally. He gave his wealth to the poor and needy,and he took his sister and placed her with somevirgins. At that time, monasticism had not yet beenestablished. All those who wanted to live a solitary lifewent and lived on the outskirts of the city. This waswhat St. Anthony did as he dwelt alone, worshippingand living an ascetic life.

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The devil fought him there by afflicting him withboredom, laziness, and the phantoms of women. Heovercame the devil’s snares by the power of JesusChrist, and he used to say to them “If any of you havethe authority over me, only one would have beensufficient to fight me.” By saying this they used todisappear as though as smoke. He was always singingthis psalm, “Let God arise, let His enemies bescattered; let those also who hate Him flee beforeHim.”(psalm68:1) During the time of persecution, St.Anthony longed to be a martyr. But God preservedhim according to His will, for the benefit of many, As aresult, he traveled to the inner wilderness of theeastern desert that took him three days to get to thespot where he found a well and some palm trees. Onetime, St. Anthony was bored, and he heard a voicetelling him, “Go out and see.” He went out and saw anangel who wore a tunic with a cross, one resemblingthe tunic of monks (El-Eskiem), and on his head was ahead cover (Kolonsowa). He was sitting while braidingpalm leaves, then he stood up to pray, and again hesat to weave again. A voice came to him saying,”Anthony, do this and you will have rest.” Henceforth,he started to wear this tunic that he saw, and began toweave palm leaves, and never got bored again.

THE MEETING OF THE GREATSAINTS

St. Anthony thoughtthat he was the first personto seek dwelling in thewilderness, and that gave

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him a feeling of self satisfaction. While he wasthinking about that, he heard the angel of the Lordsaying to him, that there was a man living in thewilderness who surpassed him in ascetics, in fighting,and also spiritually, and that God let it rained andbecame moist through that man’s prayers, and thatthe whole world was not worthy of his foot steps. AsAbba Anthony heard the angel, he was deeplyshaken, in repentance because he thought too muchof himself, and in happiness because he was eager tomeet this angelic man who was complimented by God.Guided by the Lord St. Anthony arrived to the cave St.Paul (the first earthly angel).After three days St. Paul told St. Anthony that Godhave sent him to bury his poor body, and asked him tobring Bishop Athanasius’s garment to cover his bodywith it. St. Anthony went to his monastery and on theway back, he saw the angels, the crowed of prophets,the apostles, and saints carrying the blessed soul ofSt. Paul. St. Anthony arrived to the cave and found thedead body kneeling, the head was held up, and thehands were stretched in praying. As he was thinkinghow to bury the body, two lions came, and starteddigging with their paws the tomb. St. Anthony buriedthe blessed body of St. Paul who departed to be withChrist which is far better.

St. Anthony buriedSt.Paul the first hermit afterhe had clothed him in atunic which was a presentfrom St. Athanasius theApostolic, the twentiethPope of Alexandria. When

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St. Anthony felt that the day of his departure hadapproached, he commanded his disciple to hide hisbody and to give his staff to St. Macarius, and to givethe sheepskin cloak to St. Athanasius, St. Anthonylived for one hundred and five years, struggling in theway of holiness and purity. May his prayers be with usall and Glory be to God forever. Amen.

FOUND AT St. ANTHONY’S MONASTERY (IN MELBOURNE)A SERIES OF PAMPHLETS GIVEN OUT.

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SAINT PAKHONIOSFATHER OF COMMUNITY

Pakhomios was born in the townof Thebes (Luxor) of pagan parents. Hewas born in the year 290 AD , It meanshe spent his youth years among pagan’swho worshipped statues. He always disliked toworship statues as the people done in that time. WhenPakhomios and his parents would come near thetemple the pagan priest of the temple gets mad, angryand shouts “Take him away; he is an enemy of thegods, Do not let him enter our temple.”

One day his father gave him food and askedhim to deliver it to the workers. On his way the devilsattacked him like dogs. With the help of God hedefeated and managed to escape. The devilsappeared to Pakhomios again in the shape of an oldman asking him to obey his parents and worship theidols. The saint looked up to heaven and wept, Assoon as the devils saw him weeping they disappeared.When he arrived to the workers he slept there. Thenthe devils started fighting with him again. There was abeautiful daughter of one worker who saw Pakhomiosand wanted to commit Adultery with him. He refused

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and was frightened he said “How can I do wrong withmy sister I am not a dog to do this”.

HIS FAITH At 20, as a soldier in the Roman army, his squad wasordered to travel to Ethiopia to quell a revolt. On theirway through Upper Egypt they had to stop in Latopolis(now Esna). Esna was full of Christians. There,Pakhomios was impressed by the manner of Christianpeople, who brought them food and drinks. They toldhim, “Christians are merciful to all men; even to theirenemies. Christians bear the name of Christ the Sonof God, and do good to all men, as commanded byHim who made Heaven and Earth.” Hearing of suchGrace, his heart was filled with veneration and awe.He stretched his hands, and prayed, “O God, thecreator of Heaven and Earth, If You are indeed theOnly True God, deliver me from this distress, and I willserve You all the days of my life.

Pakhomios struggled to stay away from all sins.After a few day’s and before the arrival of the soldiersto Ethiopia, Constantine won the war against hisenemies. Then he returned his soldiers to their cities.From the life of the army Pakhomios learnt discipline,obedience and social life. He felt that the hour hadcome for him to become a Christian. He went to thevillage church to meet the priest. Pakhomios openedhis heart to the priest and told him about his desire tobecome a Christen, Pakhomios registered his nameand stayed in a dessert temple near the river. His dailyfood was vegetables and dates. He did not forget allthe people passing by, They all loved him and stayedclose to where he was staying. From time to time he

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would go to church to meet all the other Christians. Hefinally understood and had great knowledge of thefaith. When the priest found out that he was ready tobe baptized he brought him to Anba Serabion, Bishopof Dandara. Pakhomios was baptized and hadcommunion in the year 314.

On the night of his baptism God showed him inhis sleep, drops of water from heaven falling on hishead, on his right hand, the water then became honey.It has been increasing and continually falling downtowards the ground. He was surprised then he heard avoice calling to him from heaven saying “Understandthis Pakhomios, because all of this will happen to yousoon.”

Soon after Pakhomios woke up and was verypleased from what he saw, and his heart was full ofGod’s love and joy. Pakhomios stayed in the oneplace for three years serving the people with love,offering the needy from what the earth gave. Morepeople surrounded him because of his love and kindtreatment to them. During the period he remained withthem, a very dangerous disease arose and manypeople died as a result of this disease. He alwaysserved the sick and carried wood to keep them warm,until the disease left there bodies.

MONASTICISMEveryone who touched Pakhomios could feel

the love of God in him. Many people surrounded himfrom near by villages. Pakhomios then felt the quite lifeand left to become a monk.

Pakhomios then heard of a saint named AnbaPalemon. Many student’s lived under Anba Palemon’s

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instruction. St. Palemon was fervent in his asceticismand worship. When Pakhomios knocked on St.Palemon cell, The old man looked from an apertureand asked him, “Who are you O brother? and what doyou want?” Pakhomios answered hastily, “I, O blessedfather, am looking for the Christ, the God Whom youdo worship, and I beg your fatherhood to accept meand to make me a monk.” St. Palemon told him, “O myson, monasticism is not an unrestricted labor, and mandoes not come into it as he pleases, for many haveadopted it not knowing its hardships, and when theyadopted it they could not endure it, and you haveheard about it without knowing it’s contention.”Pakhomios replied, “Do not turn down my request, andmy desire, and do not put off the flame of my zeal,Accept me, be patient with me, and examine me, andafterward do whatever you see fit with me.” St.Palemon told him, “Go, O my son, test yourself alonefor a period of time so you might know your own self,then come back to me, for I am willing to labor withyou as much as my weakness allows, The monasticpiety needs thoughtless asceticism, and I will teachyou first its extent. Then you go and examine yourselfif you could endure the matter or not. My intent in that,God knows, is for the sake of your teaching anddiscipline and not for any other reason. When we, Omy beloved son, knew the vanity and trickery of thisworld, we came to this distant place, and carried onour shoulders the cross of our Christ, not the woodenrod, but the overcoming of the flesh, subduing it’s lust,and wasting it’s power. We spend the night in prayerand glorifying God. Often we vigil from Sunset till themorning, praying and working much with our hands,

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making either ropes, braiding palm fibbers, weavingpalm leaves or hair to resist sleep and to have whatour bodies need and to feel the poor as the apostlesaid, ‘Remember the needy.’ We entirely do not knowthe eating of oil, cooked food or drinking liquors. Wefast till the evening of the summer days, and two daysat a time during the winter then we break the fast byeating only bread and salt. We keep away theboredom by remembering death and how close it is.We refuse every pride and exaltation and guardourselves from all evil thoughts by Humility and piety.By this ascetic strife that is accomplished by the graceof God, We offer our souls as a living sacrifice,acceptable to God, Not only once but many times. Foraccording to the strife and how much we exertourselves in it, We realise spiritual gifts, rememberingthe saying of the Lord, “Those who overcomethemselves, seize the Kingdom Of Heaven.”

When Pakhomios heard from St. Palemonthese sayings that he had never heard before, he wasassured by the spirit, and was encouraged in facingthe hardships and enduring the pains. He repliedsaying, “I am confident in The Lord Christ first, and bythe support of your prayers second, I will be able tofulfil all the precepts, and persevere with you tilldeath.”

Pakhomios then kneeled (METANIA) andkissed his hand. St. Palemon preached to andinstructed him about the importance of mortifying theflesh, The humility and contrition of the heart. He toldhim, “If you keep what I tell you, do not go back,orvacillate between two opinions, We will rejoice withyou.” Then he told him, “Do you think, my son, that by

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all that I mentioned to you from asceticism, praying,watching and fasting, we ask for the glory of men? Nomy son, it is not like that. We lead you to the works ofSalvation so we would be blameless, for it is writtenthat every apparent thing is light, and we must gothrough many tribulations to enter the Kingdom ofHeaven. Now go back to your dwelling place so youmight examine yourself for a few days for what you areasking is not an easy task.” Pakhomios answered himsaying, “I have examined my self in everything, and Ihope with the grace of God and your Holy prayers thatyour heart will be pleased towards me.” St. Palemonanswered, “Good.”

St. Palemon accepted him with joy, then left himfor ten days testing him in prayer, watching andfasting. Three months later, after testing his patience,endurance, strife and will, he prayed over him, clippedoff his hair, and put on him the garb of the monks (El-Eskeem) in the year 314 AD

They persevered together on asceticism andprayer as they worked in their spare times in weavinghair and knitting clothes to gain their bare necessities,and what they spared they gave to the needy.Whenever they were vigilant and sleep overcamethem, they went out of their cells and moved sandfrom one place to another to exhaust their bodies andremove sleep from them.

Saint Palemon went on preaching to Pakhomiosand encouraged him by saying, “Be courageous O’Pakhomios, let your devotion to God always be flamedwith the fire of love, and be before Him, in fear,humility, and perseverance in praying and kneeling

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without boredom. Be watchful lest the tempterexamine you and grief you.”

After a long life of struggle St. Palemon’s soulpast away on the 25th of Abib (Coptic Calendar), 1stof August. All the brothers gathered around the bodyof the Saint. They spent all night reading the psalmsand the bible. In the morning the brothers did a liturgyand had communion, they carried the body with tearsin their eyes. They buried him near a cave in themountain and they then returned to there places.

Saint Pakhomios returned back to his cell sadbecause he lost his teacher, but sadness did not lethim weaken. God looked after him for his loss andsent him his brother Yohanna, (Pakhomios andYohanna had been separated since Pakhomios joinedthe army). After living together for a while, three otherbrothers came to them and asked them if they couldlive with them. Saint Pakhomios accepted them andput then under his instruction , once they hadcompleted being tested they were clothed in themonks clothes. As time passed other people joineduntil there became, one hundred people. He built achurch to pray in and the priest of the village comesevery Sunday to pray with them. Saint Pakhomios didthree meetings every week to talk with his sons togrow spiritually they would also study the bible. Whenthe number of monks increased he built anothermonastery. Which became later on the first of all theCoenobitic monasteries. There became nineCoenobitic monasteries. The number of monksreached five thousand monks. They all gatheredtogether twice yearly, Once on Holy Week (Easter),

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and another time before the end of the Coptic year in,the month of Mesra.

CONVENTWhen Mary the sister of Saint Pakhomios heard

that her brother became faithful, she found out wherehe was and went to him at the monastery. She told theman responsible at the door she wanted to meet herbrother so she waited outside the monastery. The manwent to call the Saint to tell him of his sisters visit.Saint Pakhomios told the door man to tell her “That itwas enough that she knows I am alive, but if shewants to share in this life with the brothers then we willbuild her a home.” When she herd of this news sheasked the door man to tell her brother of her desire tolive with Christ. So Saint Pakhomios accepted her andthe brothers built her a home near the monastery. Injust a short time many sisters joined her and gave theirlives up for the Lord. They made a Convent for theVirgins and the Saint sent them an old monk with thelaws of the convent. The convent became bigger andthe number of nuns reached four thousand whichmade the Saint build one more Convent. The Saint puta law to them, which stated that no man shall beallowed to enter the convent unless a priest anddeacon were present, when they go in on Sundays forthe liturgy. If any brother would like to see any of thevirgins, he is supposed to go see Saint Pakhomioswho will send him to this elected responsible man, whothen goes to the head of the Convent who calls theVirgin and other Virgins for the visit, and then the visitwill conclude with a prayer.

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SATANIC WARSGod gave Saint Pakhomios spiritual sight that

he can see the devils spirits surrounding the brothers.He always warned and told the monks to take care.He also faced a strong war with the devils, they foughthim from trying to stop him from praying. He knew theirtricks, but he did not give up he knelt down on theground to thank God faithfully, then they ran awayfrom him. He always heard God’s voice saying “HAVECOURAGE I AM WITH YOU AND WILL NEVERLEAVE YOU”. Because of Satan’s wars the Saintasked God to take the sleep and give him enoughenergy to stay awake all night to continue to fightagainst their wars. God gave him his wish not to sleepuntil Satan escaped away far from him and stoppedfighting him. Saint Pakhomios usually told his studentsabout these wars, he told them, that once he wassitting with Father Matawehed, when he saw a dirty oldghost hanging on the door, he did not give it anyattention when time came to eat, Tadros (SaintPakhomios’s student) passed by and Saint Pakhomiosasked him to prepare the table for Father Metawahedbefore he left. When Tadros left the Saint repeated itto another monk. He also did not bring the food. Healso repeated that with a third monk. At last the Saintwent and prepared the food him self. When Fr.Metawahed left the monastery Saint Pakhomios askedhis student Tadros “If your Father asked you to dosomething do you disobey him.” He answered “No”Then he told him “Then why did you disobey me andnot prepare the food as I asked you.” Tadrosanswered “Forgive me Father I thought you told me togo because you wanted to be alone.” When the Saint

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called the second monk he told him the same, hisreply was like Tadros. Then the Saint said “Now Iknow what that ugly ghost was hanged on the door itwas satan who changed the conversation to makebattles between the brothers.” The love of SaintPakhomios led many people to the Christian life. TheSaint is always working for the brothers. He nevershows that he is tired, he always shows and takesinterest to the monks. He also wept for 50 days for 10monks who’s thoughts started to go astray. He offeredfor them many prayers that God have mercy on themand to clean their thoughts. He also fasted for them,he only ate once every two or three days. When oneof the fathers asked him why he wept, he told him ofthe monks, then the Fathers said to the Saint “If yoursoul will be taken from you because of those, the bestthing to do is to kick them out and not to die for them, Ialso see that you get rid of them from your life betterthan your death which will let us be sad. The Saintanswered him “What did you say, you did not hearabout what Mosses the prophet did when he defendedhis people and said to God if you want to finish them,then wipe me from your book where you write me in.Also that is my way to do my best by asking God thateven if not all of them change, at least some will. Aftersome days one of the monks whom who’s thoughtshad gone astray came to him after he changed andcontinued to obey his father. Once a man came toSaint Pakhomios speaking in the Greek language, heasked him to talk to him about matters that he did notwant anyone else to hear. Then Saint Pakhomiosentered his cell and prayed to God to let himunderstand the language. God gave him what he had

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asked for, then he started to listen to the man. Duringthe sickness of Saint Pakhomios, Tadros took awoolen cover and put it on him, but the Saint said“Take this cover off me and put the normal cover likethe rest of my brothers!” God then gave him goodhealth. He refused to be different from others.

HIS MIRACLESGod gave him strength of doing miracles. Once

a man came to the monastery with his daughter whohad a devil in her body. The man asked the monk onthe door to tell Saint Pakhomios that he want’s to meethim to pray for his daughter. The monk went and toldthe Saint who said to the man “What has happened toyour daughter because she did not keep her virginity, ifshe would live a good and pure life then God will havemercy on her and save her.” When the girls fatherheard that he became sad and asked his daughter ofthat, she told him that it is true. The girl promised herfather that she will change. When the Saint heard ofthat he prayed on oil and sent it to her, when the oilgot put on her she became well and the devil ran awayfrom her.

One day while he was sitting with Tadros heheard some hymns. Then Tadros asked his teacherabout these voices, he answered these voices are theangels, it came to be with a good soul of one of thebrothers.

There was an Illness spread all over thecoenobitic monasteries. The Saint was going from onemonastery to the other serving the sick. Many Monksdied from this Illness. Saint Pakhomios became ill, hishealth had been worsen. When he felt that his hour

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came closer, Three days before his departure hecalled all the herds of the monasteries and monks andsaid to them “The time has come, I am going like ourfathers, you know how much I have been between youin love, I never blamed anyone of you unless it was tosave himself. If anyone blamed me I never got angrywith them, Now I say to you if you do not do as thelaws which you received, there will be rest for you,when there should not be, and I said that to youbecause the bible told us “Watch therefore, for youknow neither the day nor the hour in which the Son ofMan is coming.” (Matthew 25:13)

HIS DEPARTUREAll the fathers left to the council, they stayed

there for three days, praying and asking for mercy ofthe lord. After the three days the Saint sent to themand said “Enough crying, because God sent his orderand I am going to rest.” Then he looked at Tadros and

held his beard saying “When God takes me, do notleave my body in the place where I am supposed to

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be buried. Tadros answered by saying “I will do as yousay.” The Saint repeated his words three times. On thethird time he said “Tadros, take care of what I said toyou, do not leave my body in the spot I am supposedto be buried in. Always tell the brothers of the Laws,always tell them to go back to what God told us. Afterhe completed what he said to his student, Tadros didthe sign of the Cross three times. His soul went to thehands of God, It was the 14th of Bashans 64 A.M(Coptic Calender), 22nd of May 348 A.D. God showedin the eyes of the Saints surrounding him, angelscarrying his soul to Heaven, and praying, the smell ofIncense was everywhere. The brothers surroundedtheir father and weeping and kissing his blessed body.They spent all night in prayer, then a liturgy, followedby communion. The monks carried the body withprayers to the mountain where they buried him. Afterthey finished the burial, Tadros came with three monksand carried the blessed body and buried him inanother spot as he previously ordered him to do.

THE SAINT WHO FOUND HIS LIFE WITH GOD,DEPARTED AT THE AGE OF SIXTY, ALTHOUGHTHIRTY-NINE YEARS WERE SPENT WITH THEMONKS. MAY HIS PRAYER BE WITH US ALL.

AMEN.

FOUND AT St. ANTHONY’S MONASTERY (IN MELBOURNE)A SERIES OF BOOK’S CALLED “FROM THE PARADISE OF

THE SAINT’S”

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SAINT MACARIUSTHE GREAT

Saint Macarius, one of the foundingfathers of monasticism, was born inUpper Egypt around the year 300, and

died in 390. The area were he lived, and in fact thewhole of Egypt, had been profoundly affected by theascetic efforts of Saint Anthony the Great, whosedesert settlement was known far and wide as a placeof holy living. During his early years, Saint Macariuslived in an atmosphere of respect and reverence forthe monastic life, and he chose follow that path himselffairly early in life. Several extraordinary things,however, happened to him on his way to this solitarylife.

He began as a monk and was soonapproached by churchmen who wanted him to beordained, but like other great monks such as SaintAnthony and Saint Pakhomius, he wanted to avoidordination, so he escaped to another village. At thisnew cite, he was to have an experience that almostchanged the course of his life completely. Anunmarried pregnant girl accused him of fathering herchild. The pious saint did not protest; he quietlyaccepted the responsibility she had unjustly laid onhim, and was attacked and beaten by the villagers andthe girl’s family, who demanded that he supported her.

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He did so, selling the baskets he wove and giving themoney to her parents.

When the time came for the girl to give birth,she cried out that it was not Saint Macarius, butanother man who was her baby’s father. As soon asthey heard this, the villagers felt ashamed of the waythey had treated the saint, and went to ask hisforgiveness. When they had arrived at his little hut,they found it completely empty; he had fled from theirpraise and flattery.

Saint Macarius was now on his way to Scetics,where he would spend most of his remaining sixtyyears of his life.

Saint Macarius’ relationship with his fellowmonks was a very special one. To them he was the‘aged youth’ because, although he was young, havingbeen thirty when he came to Scetis in the year 330, hehad depth and wisdom of a person much older. Butfor all his wisdom and the high regard in which peopleheld him, Saint Macarius had no wish to be treatedwith awe and reverence.

The monks new that Saint Macarius was kindand extremely vigilant in his personal discipline,though very privately and secretly. There were thosewho knew that when Saint Macarius visited a sickmonk who asked for sherbet to cool his burningtongue, the saint went in secret haste to bring it all theway from Alexandria.

Saint Macarius also knew how to be kind tothose outside the Christian community. He knew thatloving words had a greater effect than harsh ones.The story is told of his once having walked withyounger monk, and meeting a pagan priest whom the

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younger monk greeted rather insultingly. But SaintMacarius gave him a loving greeting, so much that thepagan asked why Saint Macarius was so thoughtful.The monk answered that he felt sorry for one who didnot know that all his worship and effort were in vain.So deeply impressed was the pagan that he ended byjoining the monastery, and becoming a modelChristian, who attacked many other pagans by his ownlove and care for them.

Saint Macarius’ love for his brothers led him totake the most unusual step in the year 340. He felt theneed for the monks to worship together at Liturgy intheir own monastery, not traveling forty miles or haveoccasional visiting priests as they had done up to then,so he was ordained. The monks could receive thesacraments together, which would serve to strengthenthe bonds of love and mutual care among them all.

By the year 374. Saint Macarius’ strength wasto be tested in the most severe way. Saint Athanasiusthe Apostolic died, and his crusade against the heresyof Arianism was over. An Arian bishop was forcibly putat the throne of Alexandria, with the support ofEmperor Valens. Saint Macarius was quick to joinother of the Orthodox Faith who resisted this move,refusing to acknowledge the new bishop, or to preachheretical doctrines. With many other monks, priests,and bishops, Saint Macarius soon found himself exiledto a small pagan island in the Delta.

While he was there with Saint Macarius ofAlexandria, a pagan priest’s daughter began to haveterrible fits, and everyone agreed that she waspossessed by a demon. The two monks were able toheal her, and in gratitude, the people tore down there

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pagan shrine and replaced it with a church. Hearing ofthis, the authorities were quick to send both monksback to their respective monasteries.

Following this incident, Saint Macarius returnedto Scetis, where he continued to build on thefoundations of monastic living laid by Saint Anthonyand Saint Pachomius. His monastery grew andprospered, as did monastic life in general.

May his blessings be with us all.

FOUND IN THE ENGLISH EL-KERAZA APRIL 1993 VOL. 2NO. 3.

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THE ROLE OF COPTICMONASTICISM IN

WORLDWIDE CIVILIZATION

1. As the Coptic monasticism had an ecclesiastical rolein Egypt, it also had a preaching role outside Egypt. Ithad a civilizing role in Egypt and elsewhere, also.+ Copts are the direct descendants of the GreatPharaohs - the ones whowere leaders in civilisation, history, education, science,arts, literature, and inventions. Copts are the ones whokept this civilisation through the library of Alexandriaand it’s famous University of Theological Studies whichwas moved to the wilderness of Shiheat after thechalcedonian conflict. This made the wilderness ofShiheat the centre of civilisation in the world and Egyptwhich put Egypt in the spotlight and from Egypt therest of the world was lit. Egyptian monks spreadcivilisation, Christianity and monasticism in variouscountries of the world. This is where a strong tiedeveloped between civilisation and ChristianMonasticism in particular to the point where themonasteries and convents that the Copts establishedin all the countries of the world, are the centre ofspiritual, civilised, and scientific lightening to thecountries in which they exist now. Therefore, it is not

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strange to hear that most of the scientists were monks.That is why the whole world acknowledges this favourto the monasteries and monks in the form ofhonouring and dignifying monasticism in general andits source, ie. Egypt in particular.

2. On the local level, the leaders of society used tocomefrom the monasteries as teachers or priests or bishopsor patriarchs and they used to transfer science andcivilisation from the monasteries to the public. That iswhy it is not strange to find that the schools spread inEgypt, Sudan and Ethiopia through the Copts - monks,deacons and teachers. The Egyptian elementaryschools that were supplementary to the schoolsworldwide is a clear indication of the spread of human,education and scientific civilisation so that it reachersthe depth of rural areas and covers all the countrieseven extremes far from reach and the distant oasis asif it were the Nile that covers the jungles with itsplentiful waters. These schools were the only blaze ofcivilisation in our dear Egypt and its neighbouringcountries. This blaze took its oil from the abundantoffers of civilisation that flows from the CopticMonasteries through the ages and until nowadays. It isgood to know that during many centuries, Egypt onlyhad Coptic schools and Monasteries as a tool foreducation that was strong and effective, to the pointwhere one of the rulers asked the Coptic Pope toeither close the churches or the schools thatsupplemented them, so the Pope chose the churchesto be closed and to keep the schools opened!! So theruler was astonished at the Coptic Pope’s wisdom and

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his love for education and he left both the churchesand schools open.

Coptic used to dedicate themselves andcompete in teaching and spreading civilisation insideEgypt and outside of their love to give, like the Nilethat rushes to spread it’s waters, riches and fruits,ministers; writers, technicians, engineers, doctors,pharmacists, and other Egyptian Copts used to serveEgypt, its government, kings and their dear countrythroughout the ages, inside Egypt and outside. Until aclose time we used to hear that all the ministers ofSudan and Ethiopia were graduates of their Copticschools. In Egypt, four prime ministers graduated fromthe Coptic High Schools a short time before theRevolution of 1952. They are Boutros Basha Ghaly,Youssef Wahba, Abd El-Khalek Tharwat, and HusseinRushdy. They were all great examples of education,knowledge giving and true patriotism because theCoptic Schools became palaces of virtues, civilisation,education, patriotism and morals at the same time. Inaddition to being leaders of knowledge and civilisation,our fathers were leaders in refinement also. PopeKyrelos IV (110th Pope) is the first to establish a highschool for girls in the town of “Sakkayeen” and he wasa leader in educating the women and giving her rights.He was the first to bring a printer to printer to Egypt(after the one that Napoleon Bonaparte brought) andthis is proof of how Copts and their popes areinfatuated with knowledge, education and civilisation.+ Monasteries were the lighthouse of science, arts,technology and professions. Copts used to learnChemistry especially that of colours and dyes andcopying ink in the monasteries. In addition, they used

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to learn transcription, carpentry, gold setting, coringand making glass and pottery, wearing andengineering. Traces of these manufacturing and theirfactories can still be found in some monasteries untiltoday.

When one Copt excels in one of theseprofessions in the monastery he goes out to teach it tothe rest of the peoples of the Egyptian Society which isfamous for its oneness in its historic patriotism.Therefore, it was common practice in Egypt for a whileto call a Copt “The teacher” or “The master” like theten Coptic masters that martyred during the rule ofHakem Bi Amr Allah in April of 1003 (Siniksar - 19Bermouda) and like the teacher Ibrahim El-Gouhary,the head of the famous school during the days ofMohamed Ali, and his brother Girgis El-Gouhary, alsothe teacher of Malti, the Supreme Judge, and teacherof Mashkoor, and the teacher of Abu Mansour theengineers who designed the Citadel of Salah El-Dinand the famous engineers that invented small-scalemodels of structures before building them and he wasthe one who built the mosque of Ahmed Ben Toulon,and the engineer who build the “Kanaer El-Khaireya”an entertainment facility in Egypt, and many otherswho have served their country with their knowledge,creativity, honesty and cleverness.

In an article by the title “A visit to the Depth ofthe Desert” in the “Khaleeg” newspaper in United ArabEmirates dated November 21, 1988, the journalist Mr.Ahmed El-Gamal said: “In Anba Bishoy Monastery, Imet the fathers - the monks - and I cannot explain thespirituality of the place, nor hospitality, nor theoverflowing encyclopedia of education, but it is enough

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for me to concentrate on the fact that its big loss foreach Arab to neglect the role of the Christian MonasticMovement in our history without that disturbing what isknown about the position of the Islamic religion thatthere is no monasticism in Islam.” He also said thateach monk is to work to provide for the needs of theMonastery, and whatever is in excess is to be given tothe needy. In addition to crafty work that each monk isto perform, there is other work in the fields of science,for example, improving the art of cultivating the desertand discovering plants suitable for this environment aswell as planting natural herbs.

3. On the national level:Many Coptic monks went to Ireland in the 5th centurywhen the Irish King’s son was terminally ill, and whenhe heard about the miracles of healing the sick fromthe lake that is next to the body of St. Mina wasfamous worldwide so he decided to come and visit itand he was cured. He also visited St. Mary’sMonastery (El-Moharaq) and he believed and wasbaptized. He took back with him many monks fromboth Monasteries to the island of Ireland where theypreached Christianity and baptized many and theyspread the Coptic civilisation among them. This is thereason that the historians in whole world (like theGerman Scientist, Peter Paulsen) acknowledge thisdefinite fact that the spread of Christianity andcivilisation in Ireland was done through the Copticmonks in the 5th century. From Ireland, it spread toScotland, England, German, Spain, and Belgum. Thatis why the Celtic Cross looks a lot like the Coptic Crossas well as the influence of Coptic Civilisation on Irish

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art, music, and icons to the point where the old Irishletters, Gaelic, were influenced by the Coptic letters. Inthe Bodleian Library in Oxford, there is twomanuscripts, one Coptic, and one Irish, to show theinfluence of Coptic manuscripts and language on theIrish letters and writing. Even the colours of designs inIreland a long time ago, and the Coptic Pharoaiccolours which are yellow, red, and green. Also, theidea of picturing the letters of the alphabet and addingdesigns to them is taken from Copts, and the designsin the metal (iron, and bronze) and wood and fabric(weaving) that are used in the churches are takenfrom Coptic art. There is an area near South-CentralIreland called Clonmacnoise near the river Shannonthat has several crosses made of stone that areoriginally Coptic and ancient Irish crosses that aresimilar and show the Celtic Cross and how it evolvedand was influenced by the Coptic Cross. There isCoptic crosses also in an ancient area in Ireland calledthe seven Churches. To enforce the fact thatMonasticism in Ireland started through Egypt,there is an area in Ireland called the city of St. Mina or“Belly Mina” and another area In the South calledDessert Ulidu in which the monks of :Maharaque”Monastery lived and that is why the names of sevenmonks from “Maharaque” Monastery are mentionedamong the remembrance of the dead in the old Irishlanguage before the 8th century. In the early 1940’sthe tombs of these Coptic Monks were discovered inDonegol an area in the North Western part of Ireland -near Belfast.

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All this, is a small portion of a civilised historythat lasted for a long time and is great. This civilisationextended from Egypt to Ireland and then Europe andthat is why Europe was interested in studying thisphenomenon and a lot of writers wrote about it, suchas the famous German Scientist. Peter Paulsen in hisbook: “Koptische und Irlische Kiinst und ihreAusstrahlungen auf olt germanische Kaltren” (TribusJahrnbuch des Linden - Museums, Stuttgart 1952-53,p 149-187).

From Ireland, Coptic Monks or their Irishdisciples headed to Switzerland and then to Germanywhere they established the ancient city of Munich andthat is why it is called the City of Monks (fromMonakhos). Its official flag has a monk with blackattire. Then they went to belgum (Which still has astreet named the street of the monks).

+ As a result of these civilisation channelsbetween Egypt and Europe, some Christian traditionsspread there such as the Easter egg which is originallypharoaic (symbolises the exit of life in spring from thedried up branches like the chick when it comes out ofthe egg) which was tied to the resurrection by theCopts(who Christianised this Coptic tradition) and itnow symbolises the Resurrection of Jesus Christ whois alive inside the tomb but looks dead from theoutside. Coptic names spread in Germany such as(Johannes) which is John in the Coptic (UpperEgyptian) pronunciation because such pronunciation isnot found elsewhere in the world except for the CopticUpper Egyptian pronunciation.

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Also, the naming of pharmacy in Germany bythe name Aputheke is taken from the Coptic languagewhich means a storage place and there is a city inAssuit - Egypt called ApuTeeg because it was anancient storage place during the reign of the Greek.(Coptic Dictionary by Ekladius Labib).

Copts also preached in Nubia and India (St.Bentinos in 190 AD) Since the 2nd century and inEthiopia (St. Frumentius - the Egyptian in 330 AD)since the 4th Century. They spread Christianity,monasticism, and Egyptian civilisation in all thesecountries. Also St. Atnanasius the apostolic whospread monasticism in Europe during his exile outsideEgypt. When he was exiled from 335 - 338 AD in thecity of Treve (Ties in french) which is located at thecoast of the Muessel River in France, he wrote manybooks about the life of monasticism in Egypt andespecially his great book about St. Anthony. Martin, St.Athanasius’ disciple started a group of monks nearBouate around 362 AD, and another, near the city ofTour around 372 AD when he was ordained Bishop forthis city. Four monasteries were established in Treve,France, of which only one is left until today - themonastery of St. Mattias the prophet which containshis holy relics and a portion of Jesus Christ’s garment.Around this monastery are caverns that look a lot likethe ones around St. Anthony’s Monastery - Red Seawhich proves that St. Athanasius, St. Anthony’sdisciple is the originator of Monasticism there.

When Pope Athanasius was exiled again inRome between 340-349 AD taking with him two monkfrom Natroun Valley, one of them being the monkAmonius, and the second, Priest Esitherous who was

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responsible for the guest house in Iskeet, they workedtogether to spread the monastic life and the monasticorders in Rome. The one who used to house themwas a Christian widow called Marsella, who wasinfluenced by their speeches about the ascetic life ofwidows and virgins in Egypt. Marsella planted the seedof monastic life for women and attracted many womenand virgins of the upper class.

+ St. Emprosius (Bishop of Milano, Italy) wastouched by the Coptic ascetic life that PopeAthanasius and the monks he took with him spread inItaly. St. Emprosius established an order of the servingmonasticism, being influenced by priest Esitheros whocombined monasticism and service - priesthood.

+ St. Augestine (when in Rome) was influencedby the spirit of the writings of Pope Athanasiusespecially his book about St. Anthony was a strongpush for him to establish strong monasticism in NorthAfrica especially Hippo when he was ordained it’sBishop in the year 396 AD

Coptic monasticism together with the Egyptiancivilisation spread to Europe and Asia through manyforeign travellers who came to Egypt and lived in itswilderness and monasteries and caverns, and talkedwith the greatest leaders of the Coptic monasticismand received from them the spirit and disciples ofCoptic Monastic Life. They recorded their discussionsand observations in accurate details and spread themin the East and West. Among those are:

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1. Palladius - the author of Historia Lausiaca and theParadise of the Fathers in which he published thesaying of the Coptic Monks and the manner of theirlife, their teachings and the orders of the CopticMonastic life. He spread all this in the West in theirGreek language which helped in their knowledge ofthe Coptic Monastic life and their awareness of ourdeeply rooted culture. In return, the establishment ofthe monastic life in the West was carried in the samemanner that Palladius saw it, described it and lived itamong the Coptic Monks in the late 4th century andearly 5th century. Pope Athanasius was born inGalatia around 364 AD, he became a Bishop inPalestine and visited Alexandria where he met the onewho was responsible for the guest house in thePatriarchate of Alexandria - Priest Esitheros, whoPope Athanasius took with him to Alexandria to benefitfrom his knowledge and spirituality in serving theministry - Esitheros helped Palladius familiarize himselfwith the Coptic Monastic life. This made Palladiusyearn for visiting the mount of Nitria in the year 391 ADand from there to Kilia (cells) where he lived 8 yearsenjoyed the company and advice of St. Macarius ofAlexandria. Then he visited some monk congregationsin Upper Egypt and then he visited Iskeet around 400AD and finally returned to Palestine. Paradise of theFathers which was written by Palladius is still beingtaught and read in all the Egyptian homes andmonasteries that were influenced by the Copts in thewhole world up until today

2. St. Basil the Great (329-379 AD) who patrolled thewilderness of Egypt and stopped at the spirituality of

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the Coptic fathers of the wilderness. He put the laws ofmonasticism that were named after him and heestablished and famous monasticism attributed to himin his country Cesearia Kabadok.

3. St. Augris of Bonta (Evagorise) who became amonk in Nitria in the year 383 AD and he practicedstrict asceticism and killing of the self desires. He wasmany sayings and he was influenced by Origen andhe transferred his thoughts to Nitria which caused himtroubles among the monks of Nitria.

4. John Cassian (360 - 435 AD) who visited Egyptaround 385 AD and he stayed there many years andmoved to its congregations and monasteries and itsmandrites. He mentioned that he saw the 4 Churchesof Iskeet in the year 385 AD He wrote the summary ofhis observations and discussions with the Copticmonks and their lives and teachings and spirituality.He left many precious books among which are“Institutes” and “Conferences” which contains 24chapters. The first ten are concerning his discoverieswith the fathers of Iskeet by whom he was greatlyinfluenced that he was titled “Of Iskeet”.

When Cassian visited Constantinople, he wasordained deacon by St. John the Gold Mouth(Chrysostom) around 400 AD and then he wasordained priest in his country. John Cassiantransferred Coptic Monasticism to the country ofProvince in the South of France then he establishedtwo monasteries near Marseille. Cassian led theMonastic life in France until the last days of his life. Heis to favoured for bringing the Coptic heritage of

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spirituality and monasticism - such as psalms, praises,prayers, asceticism from Egypt to the West andespecially to St. Benedict.

5. Tyrannius Rufinus (345 - 410 AD) from aquila in theNorth of Italy who visited Egypt around 371 AD or 372AD and lived for two years in Iskeet. He stayed withthe Coptic monks and carried this spiritual heritage tothe West. He was enthused by the writings of Origenand wrote a book “The Dessert Became a City”, inwhich he describes how the desserts of Egypt werefilled with worshippers and monks like the stars in thesky. He also wrote a book about the history ofmonasticism in Egypt “Historia Monachroum”. Duringhis tour in Iskeet and Nitria he received a letter fromJerome in the year 373 AD in which he says: I heardthat you went in the hidden depths of Egypt and touredwith the heavenly family which is on earth (TheMonks).

Rufinus was a disciple for the 2 Makars andBimwa and Esitheros and others and he said aboutthem “those who taught me what they learned fromGod.”

6. Jerome (Eronimos) 342 - 420 AD who was born inCoele, Syria near Syria. He was baptized and learnedin Rome. He visited Palestine around 274 AD and liveda life of solitude for four or five years in the desserts ofSyria. He visited Egypt and lived with its monks in thelate 4th century. He translated the rules and orders ofthe life of communion by Pakhomios to Latin in theyear 404 AD Therefore, he was considered a linkbetween the civilisations of the East and West. He

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lived several years in the Natroun Valley and he had aRoman Nun with him called Paula. Then both traveledto Palestine where they settled until Jeromeestablished a monastery for men and Paulaestablished one for nuns out of her personal money.All of these carried the Coptic Monastic civilisation tothe West and Palestine also. St. Benedict wasinfluenced by these rules and orders and the CopticMonastic life. St. Benedict was born in 480 AD anddied in 547 AD He started his life in solitude (beinginfluenced by St. Anthony) in a cave in Subiaco, about40 miles away from Rome. Around 520 AD heestablished the congregational life of monasticism asthe order of St. Pakhoum which John Cassian carriedto the West. This order is based on prayers and labourwhich is called “Ora et Labora” in Latin (unlike theorder that is based on prayers only which is what thecongregation in church does) as St. Pakhomios puttogether around 320 AD Rapidly, this order spread inall of Europe through St. Benedict (In French Benoitde Benursie). With it, Christianity spread even amongthe Barbaric tribes in the middle Ages. TheBenedictian Monasteries became the center ofMinistry, education, establishment of schools andhospitals and orphanages that worked to spread thecivilisation to the West. That is why the West isindebted to it up until this day and this is all the work ofthe Egyptian civilisation and the monastic heritage.

+ In addition, to Jerome and others, the monkHelarion who is from Gaza (born in 291 AD) isconsidered among the first to establish monasticism inPalestine. He received his education in Alexandria

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where he converted to Christianity and became adisciple of St. Antony’s. Then he returned to Palestine(Gaza) and started the famous monk groups known as“Sons and daughters of the Resurrection”.

Melania donated her money to build manymonasteries and cells in Jerusalem according to theCoptic order after she was influenced by monasticismin the Natroun Valley which she visited and lived for awhile. St. Melania is Spanish and was widowed at anearly age. She left Rome where she left her only sonwith some friends and she set to visit the Egyptianwilderness with Rufinas in 373 AD She haddiscussions with the giants of early Monasticism andshe established a monastery for monks.

Also, St. Paula of Rome left both her parentsand came to the Egyptian wilderness in the year 385AD with St. Jerome. Then she lived an ascetic life inJerusalem where many followed her.

+ Monasticism spread in Iraq through the monkAukin the Egyptian in the Early 4th century who was adisciple of St. Anthony and St. Pakhoum. Heestablished many monasteries according to the Copticorder in Iraq and North Arab Island, and Armenia andFarris (Iran).

+ The Coptic monk Ibrahim El- Koshkory who wasa monk in the Natroun Valley in the mount of Ozla inNaseebein - Iraq around 502 AD His monks followedthe same orders and wrote the same garments as themonks of Natroun Valley. (Hakim Amin) - The Historyof Egyptian Monasticism 1963)

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+ Also Mar Isiah of Iskeet who was among thegreat leaders of Iskeet. He was a contemporary of St.Macarius the great and he left with a great number ofthe monks of Shiheat to Syria followed the attacks ofthe Barbarians in Iskeet. He stayed there about fortyyears where he taught many.

FOUND IN St. ANTHONY’S MONASTERY (IN CALIFORNIA)MAGAZINE CALLED “MY CHURCH” AUGUST 1994 EDITION

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THE MONASTIC MOVEMENTIN THE COPTIC CHURCH

TODAY

When Coptic Orthodox young people have deepreligious feelings, they are usually attracted tomonastic life more than to preaching, and this is due toour monastic education which has penetrated into allaspects of Church life, even in it’s worship. OurChurch has an ascetic attitude, not only within theboundaries of the monasteries and convents, butthroughout its whole life. In fact, we cannot separateOrthodox Church life into monastic and preachingaspects, for we reject dualism, believing thatmonasticism and preaching are together one integralbiblical life. True monastic life witnesses to evangeliclife, and widens the hearts of men, driving them topreach, even through their worship, love, andbehavior. On the other hand, the true preaching lifeattracts the preacher and those whom he serves topractice, by the grace of God, and to an ascetic life,according to their own measure.

One of the remarkable aspects of the CopticOrthodox Church today is the continuous increase ofthose who are eager to join the monastic life, as wellas the increase in the number of married priests and

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consecrated celibates. As a result of this revitalization,monasteries and convents are absorbed inconstruction and development. It is very likely thatmany true monastic leaders may be created, throughGod’s Grace, and that our monasteries will flourish asthey did in fourth and fifth centuries.

At present, however, there are in Egypt tenmonasteries and six convents which are officiallyrecognized by the Holy Synod. The monasteries arescattered in desert regions, while all but one of theconvents are within the cities.

FOUND IN St. ANTHONY’S MONASTERY (IN CALIFORNIA)MAGAZINE CALLED “MY CHURCH” FEBUARY 1993 EDITION

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TOUR OF SOME COPTICMONASTERIES

THE SYRIAN MONASTERY

In the 6C due tothe Giainitedispute whichthrew doubt onthe Incarnation,the orthodox leftthe monastery ofAnba Bishay andfounded this

monastery. With the demise of this dispute themonastery was abandoned and bought by someSyrian merchants for Syrian monks, hence its presentname Monastery of the Syrians. The principal churchin the monastery called the Church of St. Mary wasbuilt c980 and one of the cells is ascribed to St.Bishoy. In the northeast section of the monastery liesthe Church of Lady Mary also called the Cave Church.The church contains the relics of St. John Kame (theBlack, died 675) abbot of Abu Maqar’s Monastery. Tothe north lies the Church of the Forty Martyrs ofSebaste where Christodolous Abuna of Ethiopia isburied. To the west is the Church of St. Hinnis and St.Marutha dating to 15C. The three story keep has theChurch of St. Michael on its second story. There are a

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library and a museum within this monastery and also aprinting press.

WADI EL NATRYN (VALLEY OF NATRON)

The valley lies 75km northwest of the modern capitalCairo. It has been a sacred area ever since Pharaonictimes, and a Christian area for the past 1700 years.Christianity reached the area with St. Macarius theGreat who retreated there in c.330. Other religiousmen were drawn to the area and a sort of loosecommunity was formed. The community grew innumber and became more organised. Thus, aflourishing monastic system was created. Thepopulation of the Wadi was decimated by the twowaves of plague that swept through the Middle Eastand Europe in the 14c. It has never recovered. Thereare four remaining monasteries today with buildings ofLate Antique and unique character. The monasterieshave a similar design, they were all surrounded by ahigh fortified wall, (to be defensible against the attacksof the Bedouins and the Berbers), that enclosesseveral churches, living quarters and a keep whichhad on its upper story the church.

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THE MONASTERY OF ABU MACCAR(ST. MACARIUS)

This monasterywas founded bySt. Macarius theGreat (300-390),it is thesouthernmost ofthe fourmonasteries andhas always been

the most important Christian foundation in the Wadi. Ithas supplied many patriarchs for the Coptic church.The monastery was attacked several times by theBerbers and the church was destroyed and rebuiltthree times. Most of the present buildings were rebuiltby patriarch Shanudah (859-81) after a sacking thatoccurred in 866. The keep of this monastery is a threestory building accessed by a drawbridge at its firststory level.

On the ground floor are the mills,storerooms and a well. On thefirst floor is the Chapel of theVirgin with three alters probablydating to 13c. The second floorcontains three churches. To thenorth is the Church of The AngelMichael. The Church of St.Anthony, St. Paul and St.Pakhomios follows and at thesouthernmost is the Church of the

anchorites (al Sawwah). Little remains of the Church

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of St. Macarius, much of it was restored in 1930.There are two Alters which date to c830 and severalpatriarchs and saints are buried there among whomare St. Macarius and St. John the Short. There is alsothe small church of St. Ishkhirun of Killin, with threealters and two altars only, it is used as a storage area.The Church of the Forty - Nine Martyrs is now onlyused during fasts and the Feast of Nativity. Twomonasteries lie in the center close to each other.

THE MONASTERY OF ANBA BISHOY(ST. BISHOY A DISCIPLE OF ST. MACARIUS)

Dier Al AnbaBishoy(Monastery ofSt. Bishoy adisciple of St.Macaruis) It istheeasternmost.The mainchurch among

the five ones of this monastery is that of St. Bishoy.There are three Alters but the church now is only usedin the summer. To the south is the Church of St.Iskhirun and to the south-east is the Church of theVirgin that is used in the winter. There is also theChurch of St. George that is not used. The keep of themonastery is also accessed by a drawbridge at its firststory level and has the Church of the Angel Michael

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(with 18c icons of the twelve apostles) on the secondlevel.

THE MONASTERY OF EL BARAMUS(MONASTERY OF THE ROMANS)

This monasteryis thenorthernmost ofthe fourmonasteries inthe Valley, andis probably theearliest.According totradition it wasfounded after two Roman princes retreated to the areain the late 4C. The monastery has five churches, theoldest of which is the Church of The Virgin. The churchpossesses three Alters of various architecturalperiods, the earliest perhaps dating to 9C, and in theferetory are the relics of St.Moses the Black and St.Theodosius. A secondChurch lies to the west andis called the Church ofAnba Tadrus (Theodorethe Commander) and is nolonger used. Also to thewest is the Chapel of MariGirgis (St. George) and theChurch of St. John the Baptist (19C) is to the north

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east. The three story keep, parts of which may date asearly as 7C, has the Church of the Angel Michael onits second story.

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PLACES OF THE SAINTS

What is your feelingwhen you visit theplaces of the saints; forexample, when youvisit a monastery forthe feast of a saint?1. The trip to themonastery is not a visitto look at or to promenade but to seek the blessingand the spiritual benefit.2. Therefore, the singular visits are more deeper andbeneficial than the excursions where many crowdtogether.3. In your visit to the monastery, bear in mind all thespiritual memories and thoughts relating to this sacredplace.4. Remember that you are in a place full of reverenceand silence, not noise and loud voices which occur inthe cities. The saints used to keep silent and devotethemselves to contemplation and praying. You too,keep silent and enter into the depth of your soul sothat you can go into the depth of God.5. Do not waste the time of the excursion in laughsand fun with your companions, in your way to and fromthe monastery, in order not to lose the spiritual benefit.

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6. Do not make comments on all what you see orhear. Do not judge this or that lest you receivecondemnation instead of blessing.7. Remember the names of the saints who lived at thatplace and the virtues of each of them, meditate ontheir lives and their deep relation with God and whatyou can do to follow their footsteps.8. Take with you a prayers book and a notebook towrite your contemplation’s. Contact those from whomyou can benefit spiritually.9. Remember that every span of the ground waswatered by the tears of the saints and that your aremoving on holy land.10. Seek the intercession of the saints of themonastery and utilize your visit by pouring out yourprayers before God, asking for their prayers to supportyou.11. Benefit from the quiet nature and calm atmosphereand sit and examine yourself in depth.12. Ask yourself openly what did you benefit from thetrip

FOUND IN THE BOOK OF H.H. POPE SHENOUDA III CALLED“WORDS OF SPIRITUAL BENEFIT

101 - 150 ( Volume Three )”

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COMPILED BY MARK MIKHAEL 1998