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1	Gender, religion and society : a study of women and convent life in coptic orthodox Egypt Jeppson, Karolina January 2003 (has links) No description available. Cultural anthropology egypt coptic orthodox monasticism religion gender agency power freedom Kulturantropologi Cultural anthropology Kulturantropologi
2	Gender, religion and society : a study of women and convent life in coptic orthodox Egypt Jeppson, Karolina January 2003 (has links) No description available. Cultural anthropology egypt coptic orthodox monasticism religion gender agency power freedom Kulturantropologi Cultural anthropology Kulturantropologi
3	Leaving the world for the sake of the world : Coptic monastic mission in the fourth and fifth centuries Youkeem, Sameeh Helmy 06 1900 (has links) Christian monasticism originated in Egypt and then spread to the rest of the Christian church. Coptic monks made a significant contribution to Christian theology and spirituality through their distinctive approach to the life of faith. This study by a Coptic monk analysis Coptic missionary spirituality as it flowered in the fourth and fifth centuries. Chapter 2 introduces the three main types of Coptic monasticism and the key figures in each of the three types. Chapter 3 describes the centripetal dimension of their mission, indicating how they attracted a wide.variety of people to a committed Christian life through their holiness, simplicity and humility. Chapter 4 discusses their "outreaching" mission of love: their preaching in harmony with the culture of people, their concern for the poor and oppressed, their healing miracles and exorcisms, their defense of the Orthodox faith against heresy. Chapter 5 summaries the findings of the study and identifies priorities for further research. / Department of Christian Spiritual Church History and Missiology / M.Th. (Missiology) Monasticism Coptic Orthodox Church Monk Monastery Desert fathers St. Pachomius St. Antony St. Macarius St.Shenoute 281.709621 Pachomius, Saint Pachomius
4	Leaving the world for the sake of the world : Coptic monastic mission in the fourth and fifth centuries Youkeem, Sameeh Helmy 06 1900 (has links) Christian monasticism originated in Egypt and then spread to the rest of the Christian church. Coptic monks made a significant contribution to Christian theology and spirituality through their distinctive approach to the life of faith. This study by a Coptic monk analysis Coptic missionary spirituality as it flowered in the fourth and fifth centuries. Chapter 2 introduces the three main types of Coptic monasticism and the key figures in each of the three types. Chapter 3 describes the centripetal dimension of their mission, indicating how they attracted a wide.variety of people to a committed Christian life through their holiness, simplicity and humility. Chapter 4 discusses their "outreaching" mission of love: their preaching in harmony with the culture of people, their concern for the poor and oppressed, their healing miracles and exorcisms, their defense of the Orthodox faith against heresy. Chapter 5 summaries the findings of the study and identifies priorities for further research. / Department of Christian Spiritual Church History and Missiology / M.Th. (Missiology) Monasticism Coptic Orthodox Church Monk Monastery Desert fathers St. Pachomius St. Antony St. Macarius St.Shenoute 281.709621 Pachomius, Saint Pachomius
5	Dějiny křesťanského mnišství v Egyptě: od prapočátků po Šenúteho Velikého / The History of the Christian Monasticism in Egypt: from beginnings to Shenoute the Great David, Miloš January 2020 (has links) The thesis is especially focused on the Egyptian monasticism during its supremely period in the 4th a 5th century. As it appears from the title of the thesis it deals about the its beginnings of the monastic movement in Egypt, the end point represents the personality Shenoute the Great that stands at the intersection of the Orthodoxy and Coptic Christianity, meanwhile, in the Coptic Orthodox Church he is the most venerated saint, outside its his names is connected with the authoritarianism. In the thesis the attention is focused to predecessors of the monastic ideal in Egypt, both in within the Ancient Greek philosophy, in Judaism and in the Christian tradition, specifically in the Alexandrian school. In the addition, the thesis deals about early Christian monastic literature, famous monastic centres this period in Egypt and female monastic communities, about which do not exist much information. Main part of the thesis is the chapter about individual monastic leaders, concretely about saints Paul of Thebes, Anthony the Great, Amoun, Pachomius, Macarius of Egypt and Mary of Egypt and about Shenoute the Great, who is revered as saint in Coptic Orthodox Church only. In the various subheads is treatise about each of saints, there are mentioned their disciples, if they had some. I am aware of the...
6	“Traditional” charity versus “modern” development : philanthropy and communal boundaries in the Coptic Orthodox Church Barsoum, Kirollos A. 03 1900 (has links) Indiana University-Purdue University Indianapolis (IUPUI) / Traditional Coptic charity, as I call it, is not just a flawed attempt at humanitarianism, as many believe. It is not just “giving a man a fish” as proponents of “human development” argue. Traditional Coptic charity, as I hope to explain, is an integral part of a larger social system that works together to maintain (and grow slowly) a religious community whose very salvation rests in the practice and transmission of its complex Liturgical body. By merit of its theological peculiarity, and the soteriological significance it gives the practice of sacraments and other religious activities, the Coptic Church effectively hems in the community in perpetuity. This contrasts with the other side of the philanthropic coin—development. Development, which is championed by certain organizations stands as a bulwark of “modernity” in the face of charity’s traditionalism, does not fit into the soteriological orientation of the Church’s Liturgical life. In essence, development’s ultimate goal is to “develop” individuals to the point of “financial independence”—a goal that does not fit into the Church’s communal ethos or exclusively contribute to salvific ends. In recognizing these facts, I began to reevaluate my initial stance on human development as the best way of engaging non-Copts. Overall, this thesis is can be read as a continuation of an ongoing debate between modernity and tradition—and the philanthropic tools they deploy—development and charity. Coptic Orthodox Philanthropy Charity Egypt Modernity Islam Max Weber Religious Community International Development Coptic Orthodox Christianity in the Middle East Capitalism Civil Society in Egypt Traditional Society Communal Boundaries Gift Economy Pope Shenouda Bishop Samuel Sunday School Movement Archons Sana Hasan
7	The Role of Acculturation, Ethnic Identity, and Religious Fatalism on Attitudes Towards Seeking Psychological Help Among Coptic Americans. Boulos, Sallie Ann 2011 May 1900 (has links) The purpose of this current study was to determine the role of acculturation, ethnic identity, and religious fatalism regarding attitudes towards seeking psychological help among Coptic (Egyptian Christian) Americans. In addition, differences between groups of gender and generational status, first-generation adult immigrants versus U.S.-born second-generation Copts, were analyzed. The study had a total sample of 91 individuals that self-identified as Coptic by race and/or Coptic Orthodox by religion, who voluntarily completed an anonymous online questionnaire. Results indicate that ethnic identity and acculturation are strong predictors of religious fatalistic beliefs, and those who identified as having more Arab ethnic identity and less assimilation to dominate culture have stronger religious fatalistic beliefs than those who identified with more western culture and an American ethnic identity. However, religious fatalism and ethnic identity were not significant predictors of attitudes towards seeking psychological help, and other variables such as stigma, language barriers, and skepticism of western psychology may be better predictors of attitudes towards seeking psychological help. Between groups comparisons identified subtle differences between males and females, and between first and second-generation Coptic Americans on acculturation, ethnic identity, and religious fatalism, but the groups were not statistically significant from one another. Clinical implications and directions for future research will also be discussed. Coptic Coptic Orthodox Middle-East Middle-Eastern Gender Acculturation Ethnic Identity Arab, Christian Religious Fatalism Orthodox Egyptian Health Disparities Health Seeking Behavior Determinism Locus of Control Religious Beliefs Structural Equation Modeling Multigroup Analysis First-generation Second Generation Immigration.
8	Chalkedonský sněm z pohledu křesťanské Orthodoxie a monofyzitské Koptské ortodoxní církve. / The Council of Chalcedon from the point of view of Christian Orthodoxy and the Monophysite Coptic Orthodox Church. David, Miloš January 2020 (has links) The thesis deals with the comparison attitudes of two Eastern Christian traditions - Orthodox and Coptic to 4th ecumenical council, which held in 451 in Chalcedon. The Monophysite, or Non- Chalcedonian, Coptic Orthodox Church regards it as return to the heterodox teaching called Nestorianism whilst Eastern Orthodox Church this council considers in accordance with the Orthodox doctrine. For Orthodox Christians Chalcedon represents the breakthrough for a refinement of the Christology, concretely in the doctrine about two natures - divine and human - in single person of Christ which the Copts regard as return to Nestorian heresy which due to its dualism interfered the integrity of the person of Christ. The thesis puts forward the insight into the Council of Chalcedon from both perspectives objectively. The thesis is based on authors which represent Orthodox and Coptic traditions but also on these who researched this issue solely from a historical-theological point of view. I have noted reasons - theological and non-theological - why the Copts reject to accept conclusions of this ecumenical council to this day, among other things. I have tried to point out that Monophysitism, or Miaphysitism - whose way the Copts follow - is not only a heretical teaching from the Orthodox theological point of view but...

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