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Hitchens’ Twisted Mind

What kind of God asks you to kill your son?

Christopher Hitchens, one of the “New Athiests”, posed this question in a lecture I heard recently. With great eloquence, Hitchens put God under the microscope and found Him wanting. How could God have asked Abraham to sacrifice his only son Isaac on Mount Moriah? What would we think of any human leader who asked us to kill our children to prove our loyalty and obedience? Surely, we would call such a leader a megalomaniacal despot, an egotistical maniac? That was the gist of his argument against God. It is Hitchens, after all, who wrote a booked entitled: “God is Not Great: How Religion Poisons Everything”.

A sincere Christian cannot leave such a challenge unanswered…

The Unique Nature of God

If a human being were to demand this act of another human being, one would certainly have to question his motives and his character. No human has the right to take the life of another. We are all on the same level, so none of us has the right to practice the power of life and death over another, or even over himself. That is why the consistent Christian is opposed to both abortion and euthanasia.

And yet, we do not mind killing lesser creatures for good reasons. I have no doubt that even Hitchens occasionally sits down to enjoy a nice meal of roast lamb chops. I wonder, this make him a megalomaniacal despot and an egotistical maniac? How dare he participate in the brutal slaughter of a poor and innocent fluffy little lamb, merely to satisfy his selfish desire for protein?!

Now it is true that there are vegetarians in this world who for conscience’ sake refuse to eat the meat of living creatures. But they still eat vegetables and fruits and nuts, which once were also alive in their own way. They too grew and flourished, only to be cut down ruthlessly in their prime merely to please the palate of the human eater. It may seem a silly comparison, but if God is who we think He is, then the difference between a celery and a human is nothing compared to the difference between a human and God. If the human is justified in eating a celery because it is so far inferior to him as to be considered expendable, then God must certainly be justified in sacrificing a human, because a human is far, far more inferior when compared to God. What is more, humans eat fruits they have not created. They merely plant and water them, but no human makes a plant grow out of his own power. Yet God is the One who made each of us out of nothing. Without Him we would not exist. Does not the Giver of life have the right to take it away if He so chooses?

The Sublimity of Surrender

The above looks at the matter from the perspective of God, but looked at from the perspective of Abraham or even of Isaac, Hitchens’ argument is equally unacceptable. Hitchens is guilty of a mistake that is common in modern Western society: the destruction of the good name of Submission.
For the modern thinker, surrender is the ultimate evil. If we look at relationships as a power struggle, then indeed to submit to another is a defeat. In many areas in this world, the strong defeats the weak and forces him to submit. Moreover, this submission is often designed in such a way as to humiliate the loser, to cruelly rub their face in the dirt.

But for a God of Love, submission is not a power struggle, but an indication of strength: the invincible strength, in fact, of true, divine, aghape love. Think of a father carrying his small daughter, perhaps two years old. This father allows his child to play with his nose, to grab it and pull it painfully, and then laugh at her achievement. He is submitting to his daughter. She is the victor, he the vanquished. But this is not a power struggle. This is a relationship of love, and the father’s willing submission is an expression of that love. He would in fact give anything for his daughter, perhaps, his own life in order to save hers. That is his free choice, a choice he makes because it is the nature of love to give without expecting anything in return. This is the beauty and the nobility of love.

This is the love shown by Abraham. God never forced Abraham to sacrifice his son. He did not threaten him with punishments if he refused. He merely asked him to do it, and the choice was completely up to Abraham whether to obey or not. In the same way, young Isaac must have willingly submitted to his father’s wishes. There is no sense of a struggle in the story. It is true that the Bible tells us that Abraham bound Isaac with thongs upon the altar, but there is no mention of resistance from Isaac. Very likely, he trusted his father as implicitly as his father trusted in God.

Abraham was willing to give back to God the most precious thing he had in his life: his one and only son. After a lifetime of Abraham and Sarah longing for a son in vain, after finally receiving the son of their prayers in old age, what an incredible sacrifice it must have been for Abraham to give that son back to God, and to do so with his own hands. It is an action that bespeaks tremendous faith and trust in God, and submission; freely chosen submission that came from love, not from weakness. He could easily have said ‘no’.

Thus does the human father test his daughter by asking if she would give up her favourite toy for him to play with. He does not need the toy and it is not the toy he is interested in. He is interested in his daughter’s reaction, whether she will love and trust him enough to give up her toy to him, whether her heart is selfish or generous. With such gentle tests, the father teaches his daughter what it means to love and to give. And when she gives him her toy, he immediately gives it back to her, together with so many hugs and kisses of genuine affection for his gracious little dear. This is what the incident of Moriah is all about.

The Historical Context

In this test of faith and love, God also gave Abraham an important message. Many tribes of Abraham’s time, with whom Abraham would no doubt have come into contact, practiced the cruel sacrifice of their children to their gods. These tribes actually did kill their own children in a bloody frenzy of madness and misguided devotion to false gods. We cannot even begin to imagine the horrors that must have played out in these people’s minds over the years.
Abraham was susceptible to following the example of these tribes. But on Moriah, God showed him that such a thing was unnecessary. It was as if He was saying to Abraham: “I know that you are willing to go even as far as killing your son for Me. Your devotion is at least as fervent as that of the pagans. But it is more than theirs, just as I am more a true God than their gods. Do not follow in their footsteps and do not imitate them, for you see, I have no need of their kind of sacrifice. I will bless you for what is in your heart, and not for your external actions only.”

So much of the pagan religions of ancient times seems to have been external. Yet here was God pointing out to Abraham that it is his willingness to obey and to submit that really matters, not the killing of his son. God is not interested in having children sacrificed to Him. He is interested in kind of heart His children have. This approach to worship must have been absolutely revolutionary for Abraham’s time and environment. It is easy to see how it fits in with the teaching of Jesus and prepares us for it.

A Base and Narrow Mind

Finally, I cannot help wondering at the kind of mind that can only see such horror in something so beautiful. If anything, I think Hitchens’ comments reveal far more about Hitchens that they do about God. He and his fellow critics of religion look upon the astounding sacrifice of love of the Cross of Christ and see only vileness. Richard Dawkins describes the Cross as “sado-masochistic” in The God Delusion. Somehow, he manages to keep himself completely blind to the love that the Cross represents, the supreme act of humility, of noble giving of oneself, of total and utter devotion to the beloved. Instead, he can only view the Cross from the point of view of selfishness. Upon the Cross, if Dawkins is to be believed, we see only God satisfying a base aberration of the human mind: the Father being sadistic to the Son; the Son enjoying the suffering in a fit of twisted masochism. “Religion poisons everything” says Hitchens. Who is doing the poisoning now?

What kind of mind can reduce noble love to animal violence? What’s next, I wonder? Nursing mothers only care for their child because they have a perverted desire to fatten them up and eat them? This is perhaps one of the most repugnant aspects of the New Atheists. They really seem not have thought things through to their logical conclusion. They seem unaware that their philosophy leads eventually to everything we hold dear in life losing its value, and in the end, to a sort of nihilistic fatalism where nothing matters anymore.

But that’s a topic for another day.

Fr Ant

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Pride and Prejudice – Coptic Style II

One of the more pernicious bigotries that occasionally rears its ugly head in our community is that of racial prejudice. Now I know that it is a built-in instinct in human nature to form groups to belong to and to which we show loyalty. There is nothing wrong in appreciating one’s history and lineage and taking strength and a sense of identity from that.

Where it does go wrong is when this belonging becomes competitive. To borrow from St James; competition, when it has conceived, gives birth to antagonism; and antagonism, when it is full-grown, brings forth enmity.

This has historically been one of the major obstacles to our Church evangelising those of other nations and bringing them to Christ. Back in the 1950’s when HG Bishop Antonios Markos, the modern pioneer of Coptic evangelism in Africa, would speak to others in Cairo about his dreams, he would mostly be met with scorn. “Why waste your time with black people?” the incredulous Egyptians would ask.

And yet, amazingly, here in Australia in 2009 it is possible to find Copts who, incredibly, have that same mindset! A small section of the community still asks why we should waste our time reaching out to our neighbours to share the love and peace of Christ with them. They continue to treat newcomers to our Church as second class citizens and to make them feel unwelcome. And all this simply on the basis of race!

Even more unchristian is the artificial division between Egyptian and Sudanese within our Church community. Forget that the Sudanese members of our community all originated in Upper Egypt, and that only a few generations ago at the most. Never mind that the two cultures are virtually identical in every way that matters, or that they have blended together in perfect harmony in Sydney Coptic Churches for the past 40 years. No, there are some who try to draw this line in the sand and say, “We on this side are different to you on that side. And we are better.”

Of course, such a judgement is ridiculous in every way that counts. Your racial background helps define who you are, but an honest observer will see that there are good and bad people in every race, nation, culture and racial group. Race is merely one small factor in the hand that is dealt to each of us. It is how we play that whole hand that makes us who we are, and that depends on the individual person, not the race from which they come.

This kind of divisive thinking is also clearly unbiblical too. How can it possibly be justified in the light of passages like this:

“… there is neither Greek nor Jew, circumcised nor uncircumcised, barbarian, Scythian, slave nor free, but Christ is all and in all. Therefore, as the elect of God, holy and beloved, put on tender mercies, kindness, humility, meekness, longsuffering; bearing with one another, and forgiving one another, if anyone has a complaint against another; even as Christ forgave you, so you also must do. But above all these things put on love, which is the bond of perfection. And let the peace of God rule in your hearts, to which also you were called in one body; and be thankful. Let the word of Christ dwell in you richly in all wisdom, teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord. And whatever you do in word or deed, do all in the name of the Lord Jesus, giving thanks to God the Father through Him.”
Colossians 3:11-17

Can you imagine the Lord Jesus coming to one of our parishes and saying, “I’m not going to hang around with THAT group; I don’t like that race”? That would be so diametrically opposed to His gospel of unconditional love that I am amazed that anyone could ever think it was an acceptable way for a Christian to think! Does the “word of Christ” spread bigotry? Is it possible to incite racial hatred “in the name of the Lord Jesus”?

Perhaps the problem is that this kind of error often begins as a harmless joke. We all know many Irish jokes, Polish jokes, Upper Egyptian jokes. But what if a joke becomes a philosophy? That’s just not funny.

If we are to be authentic in our Christian walk then this is something we cannot ignore. It is compulsory, if you wish to truly follow Christ, to love your neighbour as yourself. When He was asked to define what He meant by “neighbour”, He told the story of the Good Samaritan, pointing out that Christian love crosses all boundaries of race. Even those who have traditionally been racial enemies, such as the Jews and the Samaritans, are brought together in Christ and united by His boundless love.

There is no nice way of putting this: racial prejudice is a sin. It needs to be repented of with sincerity, in thought, word and deed. Those who divide the Church along racial lines are dividing the very Body of Christ. That’s got to hurt Him…

Fr Ant

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Pride and Prejudice – Coptic Style I

Is it wrong to be proud of your Church?

Our Coptic community in Sydney, in all the time I have known it, has more or less encouraged local pride. People want to feel good about their parish, and after all, why not? This is the place where they have invested a deal of their time and energy and donations to make it a blessing for them and their families. This is the place where they come for refuge or guidance or peace. This is the temple where they come to meet with God.

On a larger scale, we often point out to non-Copts the glories of the Coptic Church. They are prodigious without doubt: the School of Alexandria was THE centre of Christian learning in the ancient world; the Egyptian desert gave birth to Christian monasticism; and an unparalleled multitude of martyrs soaked the banks of the Nile with their freely sacrificed blood. Why shouldn’t we be proud of all that?

Why is it then that I sometimes feel a little twinge of discomfort about all this? Why do I feel that something is wrong?

Perhaps it is that this kind of pride is so easily misused, if not totally abused.

For example, when a sense of joy at one’s heritage turns into a form of racial bigotry and prejudice, it has left the path of Christ. Yes, I have heard members of our community speak of non-Copts as inferior beings. Ethnic stereotypes enjoy the occasional vogue even among our youth, who should know better, having grown up in this multicultural society where tolerance and understanding are emphasised so often. And how easily do we forget that whole thing about specks and logs in eyes!

Then there’s that whole competition thing:

My parish is better than your parish.

My Church is better than you Church.

My priests are better than your priests.

My youth meeting is better than your youth meeting.

Does this sort of thing really do anyone any good? Built into it is the very unchristian idea that whatever I am associated with has to be superior to everyone else. And it leads to a nasty kind of self-centredness, where if I can’t be better than the others, then I have to cut them down to my level.

Many years ago I heard a parish priest extolling the virtues of “holy competition” between parishes. He saw this as a positive force that motivated parishes to grow and develop better services. I must say that a couple of decades of service have not convinced me of his views, at least in my experience. People and services grow far more and in a healthier way if they cooperate together rather than compete against each other. And can you really see Jesus encouraging His disciples to compete against each other to see who will be the best Disciple? “If you wish to be greatest, go for it!” doesn’t really fit in with the rest of His Gospel somehow.

So is it wrong to be proud of your Church? Depends on what you mean by “proud”. If you mean feeling superior to others, putting others down, being unduly sensitive to criticism, even when it’s valid, and always trying to keep up with the Joneses (or Abdelmessihs in this case), then, yes. It is most certainly wrong.

But if you mean rejoicing in the gift of God that you share with the rest of His family, appreciating how beautiful that gift is, making the most of it, sharing it humbly with others, and working together selflessly for the benefit of all, then be as proud as you like!

Fr Ant

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You Talk Too Much

“You talk too much!”

Rather disrespectful words to say to a parish priest, don’t you think?

Sadly, I hear these words said to me on a regular basis. What’s worse is that they’re right. It’s not as bad as it sounds, for the person who is constantly saying that to me is me. But I have to tell myself that far too often. Here are a few examples:

Someone has come to discuss a problem with me. We sit down and they begin telling their story. I keep suggesting solutions that sound so simple and obvious, but would actually never work in reality.
I am talking too much.

The same person goes on, thankfully ignoring my useless interruptions. Now they are venting their emotions. Tears are flowing. I tell them a few meaningless clichés just to fill the silence between sobs. The clichés don’t help them, and they just make me feel even more useless because I have nothing meaningful to say. They would have been better left unsaid and I should have respected the silence that can sometimes allow that still small voice of God to be heard.
I am talking too much.

Now I am in a meeting and a decision needs to be made about some issue. An idea jumps into my head, and before I have thought about it I blurt it out. But it doesn’t really move matters forward, in fact it is more of a distraction from the real issue at hand. The meeting drags on longer and longer because of these red herrings.
I am talking too much.

Three or four youth are standing around and I go over and engage them in a little light conversation. Before I know it, I am doing all the talking and they are doing all the listening. That’s right of course, isn’t it? I’m the priest, and I have to teach? But it also means that I learn nothing about them; or from them. I miss out on all sorts of new perspectives and interesting ideas they might have opened up for me. I don’t get the chance to enter their world, to share in their lives and their cares and their joys.
I am talking way too much.

Standing at the pulpit I am delivering a sermon on Sunday. Things seem to be going well until I suddenly realise that I have left the real topic of the sermon and gotten on to one of my personal pet hates. With horror I realise that I am now using the pulpit not to spread the word of God, but the personal opinions of an individual. I look out, and all those innocent faces are looking at me attentatively, apparently enjoying my little gripe session. Dear Lord! I am teaching them to complain! Clearly, I am talking too much.

And so it goes on. And on. And on.

When will I learn to keep quiet?

Fr Ant

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The Greatest Challenge (I Think)

A little while ago I posed the question:

“In the next 20 years, what do you think will be the greatest challenge faced by the Coptic Orthodox Church?”

Your comments have been most interesting, as have your votes on the poll (still open at:

http://www.stbishoy.org.au/modules/xoopspoll/pollresults.php?poll_id=3 )

Well, here’s my 2 cents’ worth…

I have little doubt that each of those issues I mentioned in the blog will pose a challenge that will need to be met by the Church in coming decades. Some will be more dangerous than others, but the most serious one to my mind; the one that threatens to destroy the very fabric and meaning of the Church is the challenge of Atheism.

For the last 1,700 years, the Christian Church of Alexandria has lived in a society that believed in God in some form or other. From the Edict of Milan in 313AD, when the Emperor Constantine declared Christianity legal and brought an end to the persecution of Christians by pagans; through the post-Chalcedonian period (451-642AD) when Chalcedonian Christians ruled Egypt; and into the Islamic period where the Muslim rulers and eventually the majority Muslim population still worshipped the Muslim Allah, we have always lived in a society that has taken deity for granted.

At the dawn of the 21st century, however, we face a situation that presents unique challenges. What is new is that the whole mindset of Western society is changing. I have written before on WHY atheism is irrational, but here I would like to focus on the subtle effects that the spread of atheism is beginning to have on the society around us.

Firstly, there is no fear of God, nor love of God to impose limits to human behaviour. If there is no objective moral law, no Lawgiver to obey, then life becomes a free-for-all. Societies without faith will obey the law of the land, but only through self-interest; so long as it is good for them or for those close to them. But what stops the rogue individual from “playing the system”? Why not cheat or steal for personal gain, even if it means that others lose? It makes perfect logical sense in an atheistic society to steal $10 from a 100,000 people. Each of the victims suffers little harm but I become a millionaire! Of course, if everybody thought like that society would collapse, but there is no MORAL reason not to do it. The question only becomes “can I get away with it?” not “Is this right?”

Selfishness is attractive. Even today we continue to fight against materialism among our Church flock. And yet deep down, I think most Christians acknowledge that the Christian faith is, in the words of its Founder, “not of this world”. Thus do we fast and keep vigil and give away our hard earned money to those less fortunate than we are. Thus do we share our blessings with one another and contribute to the community both within and without Church. But then you always have that little devil whispering in your ear … enjoy yourself … forget about anyone else … you are not responsible … The day that selfishness infiltrates the Church it will become a terminal case, for love is the heart of the Church, but selfishness is love’s cardiac arrest.

Where there is no God, selfishness becomes the rule. Those who adhere to an atheistic evolutionary origin of humanity state this clearly. “Survival of the Fittest” is guiding principle of evolutionary theory. Each individual lives in order to survive and reproduce copies of itself – that is the driving force behind life. An interesting scientific concept, but what if it becomes a philosophy of moral life? Although some have questioned it, it seems to me that this was very much the philosophy underlying the greatest human catastrophes of modern history.

Adolf Hitler’s genocide of the Jews was publicly backed by the propaganda of the superior Aryan race: the fittest deserve to survive, the unfit should die. Today, rational western minds fight for the right to kill the disabled foetus (abortion) and the sick adult (euthanasia). These are a burden on society, so why should they drag the species down and consume resources that fitter individuals must give up? Why should we waste our time on them? We seem to be heading for what the Catholic Pope John Paul II aptly called the “Culture of Death”.

Can you see how different this mindset is to that of Christ? For the Christian, life is not about survival, it is about sacrifice; not selfishness, but selflessness; not utility, but love. Can Christians maintain the Christian mindset while engaging in a secular society that is moving farther and farther away from that way of thinking?

For the moment, the gap is not so great, for western societies like Australia were founded on deeply ingrained Christian ideals. Today’s critics of Christianity usually fail to acknowledge this debt. But that is slowly changing. If Christian faith is thrown out, how long will Christian ideals and values hold on without the faith to sustain them?

Having said all of that, if history has taught us anything it is that tomorrow is always full of surprises. Who would have predicted the incredible changes that computers have wrought in our lives a hundred years ago? Perhaps there is some other challenge lying undetected and waiting to jump out and change the rules.

And so, with even our best efforts to be prepared, we find that in the end, we have no other course but to continue to throw ourselves upon the mercy and care of our loving Lord from day to day.

Fr Ant

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Is Ecumenism Evil?

Thank you for your responses to the recent post on the challenges facing our Church in the coming decades, but I feel there may be some misconceptions about the current state of the involvement of the Coptic Church in the ecumenical movement.

My understanding is that the vast majority of the Eastern Orthodox community has accepted that we Oriental Orthodox are in Orthodox in faith and not Monophysite heretics. However, a small section based mainly on the influential Mt Athos monastic community refuses to accept that we are Orthodox. They insist that the proof of our Orthodoxy must include condemning Pope Dioscorus as a heretic and renouncing him, dropping him from our doxologies, synaxarium, commemoration of the saints etc. They also insist that we must accept the Council of Chalcedon (where the split happened in 451AD) as legal or canonical, plus the other three Coucnils that came after it. We currently only accept the first three COuncils as canonical, they accept seven (The Roman Catholics are up to 22 I think, including Vatican II as the most recent).

As far as I know, no one is suggesting that the Oriental Orthodox change their rites or submit to new authorities (except the Catholics who insist the Pope of Rome has absolute authority over all Christians). Even within the Eastern Orthodox community, the Ecumenical Patriarch, based in Constantinople, has no authority over the other Eastern Orthodox Churches, for each one has its own independent Patriarch and Synod. Further, there is a wide variety of rites, languages, cultures, liturgies etc within the existing Eastern Orthodox community, as there is in the Oriental Orthodox. None of that needs to change.

So in summary, the only thing keeping us out of communion with our Eastern Orthodox brothers and sisters is this insistence by a stubborn but powerful minority that we rewrite our view of history to agree with theirs.

Nor is this merely a theoretical matter. I can think of at least two reasons why re-establishing communion between us is important and worth pursuing. Firstly, the very practical matter of inter-marriage. In the diaspora, we must accept that more and more of our youth will wish to marry Christians of other denominations. The lack of communion causes incredible heartache and tribulation, sometimes even destroying what might otherwise have been a very successful relationship. The second is the command of Christ that we be one in Him. We believe in the same basic Truths – why should we be separated from each other in this way? I do not think it was ever Christ’s intention that His flock be so divided one against the other. Surely we have a responsibility to do all we can to come together?

Fr Ant

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The Greatest Challenge?

Here’s a little brainteaser for you:

“In the next 20 years, what do you think will be the greatest challenge faced by the Coptic Orthodox Church?”

To be forewarned is to be fore-armed. Although our Lord Jesus commanded us not to worry about tomorrow, He did also command us to prepare, as a king prepares for battle before he sets out to join it. The difference of course lies between preparing and worrying: you can prepare without worrying if there is peace and faith in God in your heart.

So, that’s the exercise I’m asking the readers to try. Don’t worry; just think about it.

In recent years, the Christian Church in general and the Coptic Church in particular has faced many challenges. Here are just a few:

SECULARISM:
The invasion of worldly ideals and values and beliefs into the faith and worldview of the Church.

MATERIALISM:
The obsession with money and possessions, power, popularity and success leaving people with no time or no room in their hearts for God and Church.

COOLING OF LOVE:
People growing further apart, caring for each other less, caring for themselves more.

RELATIONSHIPS:
The loss of traditional Christian values in the area of sexuality, marriage and divorce.

ATHEISM:
The supposed threat to faith coming from the trend towards depending on science rather than belief.

DISILLUSIONMENT:
The disappointment of members of the Church with the perceived behaviour of the rest of the Church community.

CULTURE WARS:
Will we insist on linking faith to a particular culture, or will we allow the culture to change? Will the faith change with the culture? How important is it to maintain the uniquely Coptic identity in Australia? At what price?

TECHNOLOGY:
Will technology help or hinder our life of faith?

ECOLOGY:
What effects will global warming and overpopulation have on our lives, and will this impact on our spiritual lives?

LACK OF INTEREST:
Will future generations simply not care?

So can you predict whether any of these will be THE major challenge to face us in the next 20 years? Or perhaps it will be something totally new?

And WHY? Why do you choose that particular issue above all the others? What makes it special, or especially dangerous? Some issues may be mildly dangerous but widespread enough to infect the whole Church, whereas others may be quite serious but limited to only a small section of the Church. Which is worst?

I won’t give my own thoughts just yet – I would like you to think about it – so I’ll hold off from commenting for a little while. Think about your own experiences, good and bad, within the Church community and in the light of the society within which the Church exists. Think of your own generation, the generation of your parents and that of your children.

What dangers threaten the Orthodox Christian faith and way of life?

And what do we need to do about them?

Fr Ant

Please throw in your two cents’ worth on the related poll:

http://www.stbishoy.org.au/modules/xoopspoll/index.php?poll_id=3

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The Driven Christian

Emigration out of Egypt only began in earnest in the late 1960’s and early 1970’s. There were a number of factors that drove the Egyptian people, hitherto quite patriotic and devoted to their native land, to leave it in search of greener pastures.

Perhaps the main factor was economic. By the late 1960’s, the socialist reforms of President Gamal Abdel Nasser had squeezed the life out of many a middle class businessman and made it impossible for them to maintain their standard of living. Another factor was the opening up of the world that came with the advance of technology. Television and movies brought new cultures into the field of vision of the average Egyptian, particularly western culture with its motorcars and soft drinks and apparently unlimited potential for personal development. The advent of affordable and safe air travel also removed the obstacle of the three month ocean voyage that had until then been the only feasible way to emigrate.

It is little wonder that the countries that received the largest numbers of Coptic immigrants – USA, Canada and Australia – were the countries that seemed to offer the most of what they yearned for: freedom of religion, economic and educational opportunities, and social sophistication.

It is a fact of history that most immigrant Copts came from the upwardly mobile middle classes. The upper classes had no reason to emigrate and the lower classes did not have enough money to emigrate. Until today, in these diasporic lands, the Coptic population has a disproportionately high number of professionals, even if the more recent immigrants have been unable to find work within their own profession. This is usually seen as a very good thing, something to boast of, but it also has its downside.

For example, the pressure that Coptic parents exert on their children to succeed in their studies is legendary. I wrote some weeks ago about the Coptic community’s view that if you don’t become one of the “Big Four”: a doctor, lawyer, pharmacist or engineer, then you have pretty much failed in life. That was slightly tongue in cheek; but only slightly. Now it is true that this kind of pressure often does lead to our kids working very hard at their studies and achieving quite highly, but it is also true that many of them suffer badly, whether emotionally, psychologically or spiritually from the experience. And what of all those people who ‘fail’ this unrealistically high standard? What of the fact that there are far more gifts and talents than this limited bunch, and far more to life than making money?

Another drawback is the danger of elitism. Any community within a society that sees itself as somehow better than the rest of society is in grave danger of falling into a superiority complex. And to be frank, this just is not Christian! Feelings of superiority are used all the time in our community for the noble task of producing successful future generations. How many times in their life does the young Copt hear this: “Don’t copy what those people are doing. They’re bad people. We’re not like them!”

I like the first part of that advice. The Bible tells us not to conform to the ways of the world, but to be different (Romans 12:2). But the reason the Bible gives us is certainly not that we are better than those who live in the world! If anything, we are warned to remember that we are all just as weak and susceptible to sin deep down as anyone else! (Romans 11:30, Ephesians 2:11-13). No, our reason for not copying others is because we have met Christ, and you cannot remain unchanged once that happens. He changes us, not because we are better than others, but because we have understood that we are worse. There is no room here for any feelings of superiority.

Herein lies the danger. “How hard it is for those who have riches to enter the kingdom of God!” said Jesus (Mark 10:23). As immigrants or the children of immigrants, we have come to our new homelands to strive for a better life for ourselves and for our children. Yet if we succeed in this very striving, we run the grave risk of losing our place in the Kingdom of Heaven!

Perhaps the solution lies in not being drawn into the ‘game’ of modern western society. I am always stunned (and a little repulsed, frankly) by the underlying premise in virtually every single American movie or TV show I have ever seen: that to be valuable, you must achieve something, and make something of yourself. These stories are usually about someone who has failed to make something of themselves; their family is ashamed of them, and they are ashamed of themselves, but by the end, they come through and prove themselves by scoring the winning touchdown or getting that promotion. Sound familiar?

If you had a view of life that was firmly founded in the Bible, it should sound anything but familiar! It should in fact trouble you. Since when has getting a promotion been a priority for Christ? When did Jesus ever tell His followers that they had to make something of themselves in order to be valuable? His message was the exact opposite of this: we are valuable not because of anything we can take credit for, but only because God loves us. He loves us not because we are lovable, but because He is Love. THIS is where the Christian draws their sense of self-worth and value.

That doesn’t stop the Christian from using the talents God has given them to achieve things. Nor does it stop the Christian from rejoicing in this success. But the big issue here is what is the priority? Is my priority to achieve above all else? Or is it to live with God above all else? If I strive for the first, I lose the second. But if I strive for the second, I will often also win the first. And even if I don’t, it matters little: I will still be content with my life.

Australian society is a lot less success-driven than American society (and so say everyone I’ve met who lives in America and visits Australia). But we are moving slowly in that direction over the years. I am probably betraying my Australian bias here, when I say that Australian society is far more relaxed about life. The average Australian is proud of what they can achieve, but they also take great pride in achieving it with as little effort and as little fuss as possible. And if they fail, it is no big deal – for that is not the source of their sense of self-worth. Life is too short to waste stressing about stuff like that.

Further, Australia is (supposedly) a classless society. In theory at least, the Prime Minister may hobnob with a bricklayer on absolutely equal terms. This too provides some protection for the successful Christian from the temptation to feel superior to others.

So we are left with a number of questions:

Where do you derive your sense of self-worth?
What is it in your life that makes you feel good about yourself?
Must your feeling good about yourself come from putting others down?
Does your happiness come from things that are eternal, or temporary?
And is it in line with the Gospel?

Fr Ant

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Next to Nothing

There are times when you can’t help thinking that our lives are very much like a little puff of smoke, existing briefly and easily dispersed by the wind.

You realise this in a hospital’s Emergency Department, when you are confronted with shattered human bodies … how fragile we little creatures are! How easily do our lives end! Even the greatest of men can be brought low by the tiniest virus or torn apart by the simplest of weapons. The Psalmists understood this…

Psalm 103:14 For He knows our frame;
He remembers that we are dust.
15 As for man, his days are like grass;
As a flower of the field, so he flourishes.
16 For the wind passes over it, and it is gone,
And its place remembers it no more.

Psalm 39:4 “Lord, make me to know my end,
And what is the measure of my days,
That I may know how frail I am.
5 Indeed, You have made my days as handbreadths,
And my age is as nothing before You;
Certainly every man at his best state is but vapour.
6 Surely every man walks about like a shadow;
Surely they busy themselves in vain;
He heaps up riches,
And does not know who will gather them.
7 “And now, Lord, what do I wait for?
My hope is in You.

The metaphor of vapour is particularly apt. Smoke looks big and solid, yet it is made mostly of nothing. You try to grasp it in your hand, but you can’t. God has built this lesson into the cosmos. I find it intriguing that universe has within it such messages of the nothingness of humanity: built into it, but hidden, so that only the most intelligent can discover them. It is as though the Maker built in a safety system: “If you are clever enough to discover how the universe works, then know that in reality, you are nothing”.

For example, the same knowledge that has given us nuclear power (and nuclear weapons of mass destruction) has taught us that we, and the whole physical universe, are made of mostly nothing. The atom which seems so solid is actually like a little solar system: a tiny little nucleus, some shells of whizzing electrons orbiting it, and in between, the huge majority of its volume is emptiness. Nothing. We are 99.999% Nothing.
This fact is not only revealed to the faithful, but to all humanity. For those who discover it, yet lack the support of faith, the realisation is devastating. If man is nothing so much as Nothing, then what is the point? How does living differ from dying, when both seem so empty, so meaningless?

Psalm 90:9 For all our days have passed away in Your wrath;
We finish our years like a sigh.
10 The days of our lives are seventy years;
And if by reason of strength they are eighty years,
Yet their boast is only labour and sorrow;
For it is soon cut off, and we fly away.
11 Who knows the power of Your anger?
For as the fear of You, so is Your wrath.
12 So teach us to number our days,
That we may gain a heart of wisdom.

For the Christian, the realisation of our nothingness leads not to despair, then, but to wisdom; and wisdom in turn leads to humility and purpose. In a universe made by God, to know you are nothing is not to lose meaning, but to find it: it is the understanding of our true state in relation to God. He IS, we are NOT. He is Existence, we are very nearly Non-existence, and it is only His Existence that lends to us any existence of our own. To know what we are in relation to Him, and to know the vast gulf between the Maker and the Made, is to know why we exist…

We do not exist in order to labour for the goals of this world: for money or power, for success or popularity or physical beauty. All those things are made of the emptiness that is this world. They are Nothing. No, rather we are put in this world of Nothing to realise that there is Something, the reality of God, that is worth labouring for. Meaning can never come into our lives effectively through the things that only seem to be Something, but are in reality, Nothing. Meaning can only be found in the things that seem to be nothing, and yet they are Something. Can you hold Love in your hand? Can you fill a bottle with Mercy, or warm yourself with a blanket of Justice? These are things that do not even pretend to have a solid existence, yet it is in them that we hope to give substance to our lives.

We are next to nothing.

Know this, and you will find that He who IS is He who makes you Something.

Fr Ant

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History is NOT Bunk

Henry Ford, founder of the Ford Motor Company, is famous for saying, “History is more or less bunk!” What he meant was that it is important to live in the present, not in the past*. But I disagree.

In July, we commemorated the ninth anniversary of the passing of Fr Mina Nematalla. For those who weren’t born nine years ago, Fr Mina was the pioneering Coptic priest who was commissioned by his maternal uncle, the late Pope Kyrollos VI to travel to far-away Australia in 1968 and establish the first Coptic Church on this continent. He arrived, with his family and a tonne of Church equipment by boat in Sydney on 26th January 1969 and proceeded to serve this flourishing congregation faithfully for the next 31 years, until his departure on July 1st 2000. Today, his remains repose in a specially built crypt behind the sanctuary of our parish Church.

Some have questioned the wisdom of this crypt, wondering whether this meant that we are attributing sainthood to Fr Mina. It is important to make this point crystal clear: no one is attributing sainthood to Fr Mina. That is something that only the Holy Synod can do, and they have, I think, some fairly stringent criteria on which they make their decision, including a waiting period of at least 50 years from the date of departure.

No, the presence of the remains of Fr Mina in the crypt is for a very different reason. He played a unique role in the history of the Coptic Orthodox Church in Australia. No one else will ever be the founder of our Church on this continent. I cannot see anyone else taking it upon himself to personally greet every Coptic immigrant who arrives in Sydney at the airport, to take them to stay in his own home until he had helped them to find their own accommodation, Help them find a job and to go with them to school to enrol their children. That was how Fr Mina spent a lot of his time in those early years, and there remain in Sydney many who still remember his kindness with deep, deep gratitude. This was the true spirit of Christian love in action.

And this is a very important piece in the story of our Church; one that should be preserved for all future generations. In a hundred, two hundred, five hundred years, almost everything about the founding of the Church in Australia may well have been forgotten. But hopefully, the crypt will remain as a monument, not only to Fr Mina, but to all of those who served with him and gave so much of themselves in order to lay the foundations for the beautiful service and community we enjoy today.

Having the crypt makes no judgement of Fr Mina’s character, good or bad. Like any pioneer, Fr Mina lived through ‘interesting times’. He did all he could to guide the infant Church through periods of division, conflict and tribulation as well as periods of great grace and fruitfulness. This is to be expected. The role of the clergy in a diasporic Church was unclear at the beginning, for no one had done this sort of thing in our Church for at least 15 centuries! So Fr Mina and the early congregation were forced to work it out for themselves, far from the Mother Church in Egypt, and it is not to be wondered that there were often conflicting opinions.

One approach to our history is to gloss over these problems, to ignore them and hope they go away. I suppose they are seen as a sort of ‘dirty laundry’ that should not be aired in public. But perhaps it is possible for a mature community to take a different approach, one that is more in keeping with the honesty and humility enjoined upon us by the Gospels. Just because a Church community experiences a testing time, this doesn’t mean that the community is a failure. What matters is what is how they react to these difficult times – do they respond in a manner that is consistent with the message of Christ?

Our Church in Sydney has been through some very difficult times over the years. In fact, most would agree that we are going through one right now. But that is not what matters. It is our reaction to these testing times that matters. There are a variety of possible responses, and none of them are new. All possible attitudes have been tried before at some time in our long history as a Coptic Church. Troubles have been occurring both from within the Church and from without for nearly two millennia. Some would say this is the sign that the devil is not happy with us (thank God), and thus he does not cease to attack us with every weapon available to him!

With apologies to Henry Ford, it actually makes a great deal of sense to look back and see how people handled problems in the past; to learn from their successes and their failures.

Approaches that have failed include the following:

1. Taking sides or forming parties
2. Legalism, insisting upon the letter of the law and neglecting its spirit
3. Any type of self-seeking, trying to use the problems to gain personal advantage such as power or popularity or fame
4. Allowing anger and emotion to rule one’s thoughts and actions
5. Loyalty to any human person above loyalty to God
6. Gossip mongering

Approaches that have succeeded include the following:

1. Sincere, personal repentance
2. Patience and confidence in the power of God over all human weaknesses
3. Prayer in faith
4. Making the effort to build bridges and seek reconciliation between people
5. Honesty, integrity and transparency (these require a liberal dose of courage). No hidden agendas, no sneaky tactics
6. Willingness to genuinely listen to others, to see their point of view, rather than sticking doggedly to one’s own point of view, whatever the evidence
7. Dedication to Truth, to justice, and to mercy
8. Focusing on the basics of Christian life

This last strategy is to me the most important. At the end of the day, Church is NOT about politics and personalities. It is not about buildings and structures and finances. Church is the place where we all come to meet with God and find our peace with Him. Hopefully, it also the place where we learn to love one another from a sincere heart, for “He who says he is in the light, and hates his brother, is in darkness until now” (1 John 2:9).

Church goes on. Individual personalities come and go. Even if they flare brilliantly for a time, then they pass into obscurity; this is the fate we all shall experience. All that is asked of us is that we do our best; that we trade faithfully with the talents the Master has given us; and that we do all that is within our power and our understanding to follow in His footsteps.

That is why it is important to have Fr Mina in the crypt in Church. He was a fixed point of faith, worship and Orthodoxy in a churning primal sea of change for the Church in Australia. May God grant us all even a tenth of his diligence and his integrity. An ounce of his common sense wouldn’t go astray either!

Fr Ant
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* http://www.phrases.org.uk/meanings/182100.html