It is a mistake to think that new wineskins must necessarily look like old ones. Sometimes, a design benefits from a little tweaking and it seems that the Global South Fellowship of Anglicans have done just that at their meeting in Egypt.

Having reaffirmed their view that the Church of England and the Archbishop of Canterbury have forfeited their leadership role of the global Communion, the Assembly elected new leaders from among themselves.

In accordance with the Cairo Covenant, they have set up their own Primates Council, Council of Bishops and Assembly, reflecting three of the traditional Instruments of Communion.   Yet, interestingly they have chosen not to elect a new Archbishop of Canterbury, nor identify a new Seat of Augustine, nor appoint one of their own as ‘first among equals’.

As the Chairman of the GSFA, Rt Revd Justin Badi, explained in his opening address:

“All those who are committed to preserving the historic Anglican doctrine and teachings are the true Anglicans. We respect and relate to the seat of St Augustine. It is always our prayer that the person who sits on that seat will always be faithful to the faith we once received from the Saints and faithfully transmitted.

At first glance, the decision not to replace the Archbishop of Canterbury appears to be a mark of respect and a way of leaving the door open for repentance and reconciliation. Some have even seen it as a mark of weakness.

Yet placed in context, this decision appears to be at the heart of the GSFA redesign.

Read it all.

Is it possible that the GSFA have, in fact, replaced the Archbishop of Canterbury – not with a person – but with a covenant? @JustinBadiArama https://t.co/ks44sjk148

— Anglican Futures (@AnglicanFutures) June 20, 2024

The First Assembly of the Global South Fellowship of Anglican Churches – GSFA 9^th Trumpet, 11-15 June 2024, St Mark’s Conference Centre, El Khatatba, Egypt

“I Will Make You As A Light To The Nations” (Isaiah 49:6)

A.   Preamble

1. A total of 200 participants from across 40 nations gathered as orthodox Anglican leaders for the 1st Assembly of the Global South Fellowship of Anglican Churches (GSFA). This is the first Assembly of the GSFA after the Global South Churches adopted a new Covenantal Structure in 2019 to bind their communion in Gospel life and witness together as a covenanted ecclesial body within the Anglican Communion. To maintain continuity with the past and remember our roots, we have chosen to recognise GSFA’s 1st Assembly as also the 9th Trumpet of Global South churches since its first gathering at Limuru, Kenya in 1994.

2. As at June 2024, 11 Provinces have become fully covenanted members of GSFA through their respective synodical processes. There are also 3 Associate Member dioceses and 14 Mission Partners comprising Anglican networks, theological colleges and mission societies. We were joined by special guests and observers. At the 1st Assembly, in total, there were 13 active Primates, 44 Bishops, 46 Clergy and 36 Lay leaders present.

3. As an Assembly, we expressed our deep appreciation to Archbishop Samy Shehata, the Primate of Alexandria, and to the people of the Diocese of Egypt for their outstanding Middle-Eastern hospitality extended to us during our stay in Egypt.

4. We also expressed our gratitude to the government authorities of Egypt for providing us a safe environment in which to meet as well as their readiness to process travel visas where needed.

5. We were tremendously blessed that our Primates, bishops and Assembly participants had a personal audience with Pope Tawandros II, the Pope of the Coptic Orthodox Church; and that Pope Tawandros II expressed keenness to build the fellowship with the GSFA as an expression of the ecumenical unity of the body of Christ.

Read it all.

“People have made their stand for the gospel of Christ against false ideologies for the sake of their countrymen,” Archbishop Kanishka Raffel of Sydney preaches at Global South Assembly. “Bishops have sworn, along with presbyters, to drive away false teaching.” #anglican pic.twitter.com/y1fl3Wkc1s

— Jeff Walton (@jeffreyhwalton) June 15, 2024

The Global South Fellowship of Anglicans (GSFA) achieved their third objective of Assembly 2024: the election of godly leaders among the Primates Council, the Council of Bishops, and the Assembly. The Assembly must have a standing committee, or board (Section 3.3). Like most dioceses and provinces, the Global South Assembly meets at a regular time every three to four years, but between its meetings it must have a group of people elected by them to carry on its work. If you go to the Cairo Covenant, you can see all the things the board must do in Section 3.3.3. Last night the lay delegates, clergy delegates, and bishop delegates of the Assembly elected representatives: three bishops, seven clergy, and seven laity. From North America, Bishop Alex Farmer was one of the three bishops elected to the board; from the clergy, myself and Venerable Daryl Critch; from the laity, Ms. Rachel Thebeau was elected and was unanimously voted Secretary of the Board. The board then met at noon today and received the GSFA marching orders on how we will carry the work of this Assembly moving forward. Please keep the Board in your prayers.

Secondly, the Council of Bishops had to elect a Faith and Order Commission (FOC) as explained in Section 3.4.4. As I have written elsewhere, the FOC is a critical component of the GSFA covenantal structures. The FOC is the operational means for guarding the faith and order of the GSFA. It can be called at any time to meet with the Primates Council. It may also be directed by the primates to meet separately to address matters of faith, order, and discipline. Normally the FOC is the first body that receives a question or proposed innovation with regards to the faith and order of the whole body. It is the FOC which makes recommendations to the bishops council and to the primates on what to do. It also has the authority to enlist the help of proficient members, lay and clergy, to assist it in the subject under study. In the election for the FOC, the bishops chose from North America, the Rt. Rev. Alex Farmer, and from Uganda, the Rt. Rev. Alfred Olwa.

The highest body within the GSFA is the Primates Council. Once the board and the bishops were elected, the primates gathered alone to pray and discuss among themselves who would be the Chair, the Deputy Chair, the Treasurer, and the Secretary. It should be noted that the Secretary will be the member of the Primates Council to whom the Secretariat or Administration will report. Last night, after praying and discussing, the primates elected Abp. Justin Badi of S. Sudan as Chair, Abp Samy Shahata of Alexandria as Deputy Chair, Abp Stephen Kaziimba of Uganda as Treasurer, and Abp Titus Chung of SE Asia as the Secretary. In addition, the primates elected three other primates for a Steering Committee: Abp Titre Ande, of Congo; Abp Miguel Uchoa, of Brazil; and Abp. Stephen Than, of Myanmar.

Read it all.

Canon Phil shares about what happened to start building the structures of the GSFA Council and Assembly: How does it work and what's the plan? https://t.co/x6uUCVk7Vd

— American Anglican (@AnglicanCouncil) June 15, 2024

In his workshop today on Anglican identity and how Anglicans read the Bible, the Rev. Dr. Ashley Null made this very point by citing Cranmer’s work. He explained how Cranmer is the forebearer of the Thompson Chain Reference Bible, the first Bible my parents gave to me. If you’ve ever read that Bible, you know that when a particular word or topic appears in the scripture, there is a number that takes you to a list of all the scriptures that cite that same word, theme, or topic. This is exactly what Cranmer did in his work. He took to heart St. Augustine’s teaching that we should always let scripture interpret itself. Scripture interprets scripture. When a passage of scripture is “dark,” in Cranmer’s words, we should look for a passage where the same word, passage, or theme is used in a way that brings its meaning to light.

Therefore, the sixteenth century Anglican reformers understood sola scriptura to mean that we read the scripture together in light of both the scripture itself and the church that has gone before us. As an example, Dr. Null described a historic incident where a German prince sought a biblical interpretation from Luther and Melanchthon that would have allowed him to consort with one favorite mistress over his many others—a scandal they sought to justify using the Old Testament. Cranmer responded with a condemnation of their supposed biblical defense on the grounds that, since the time of Christ and the New Testament, no one in scripture ever permitted or justified bigamy. In other words, if you come up with a new interpretation of the Bible that no one has ever come up with, by definition, it must be wrong.

The Bible study this morning raised questions about the extent to which deep listening (as Archbishop Chung described it) is within the boundaries of the fundamental declarations in the Cairo Covenant which are the plain and grammatical reading of scripture and its historic interpretation by the Church fathers. At best, the message of deep listening struck a confusing chord. This may be a moment for the primates of the Global South to bring clarity out of the confusion by restating how we study the Bible together in keeping with the fundamental declarations of the Cairo Covenant and not simply in keeping with our own cultures.

Read it all.

Canon Phil's report on Day 3, Thursday, of the GSFA Assembly 2024: https://t.co/gdWvbcV8Y0

— American Anglican (@AnglicanCouncil) June 14, 2024

The African church has one reputation of being a mile wide but an inch deep. Bishop Alfred Olwa, in his workshop on Theological Education, said that while that reputation may not be entirely true, it reflects a grim reality that must be combatted with good, in-depth, and scripturally sound theological education.

The fact that now, years after the development of GSFA, we are still talking about the need for good theological education shows there are issues have not yet been addressed. Bp. Olwa stated that, “As the seminary goes, so goes the Church. The life of the church members and their ministries will reflect what has been taught in theological schools.” Similar warnings went out decades ago, yet the Global South is still struggling against false teaching among its members and the Anglican Communion as a whole. It still needs to find firm footing on historic and scriptural Anglican theology in a way that anchors all the churches in the Communion. Theological education more rooted in psychology and sociology isn’t just affecting the West. Bishop Olwa made it clear that it’s affecting historically conservative churches in Africa as their seminaries receive money, teachers, and influence from progressive sources. He outlined a number of shortfalls in recent years that have limited the church’s maturity and its ability to meet the challenges of the day even among biblically faithful leaders. First, schools measure success by purely academic standards rather than a holistic approach to learning that encompasses the entire person and their ministry. They also minimize the requirements for what maturity looks like and focus on knowledge rather than character. Finally, more pastoral training that includes healing and deliverance is needed so that demonstrations of God’s power accompany the proclamation of scripture.

Read it all.

The African church has one reputation of being a mile wide but an inch deep. Bishop Alfred Olwa, in his workshop on Theological Education, said that while that reputation may not be entirely true, it reflects a grim reality https://t.co/EHf56fWqOA

— American Anglican (@AnglicanCouncil) June 13, 2024

Listening to Archbishop Justin Badi Arama’s keynote address at the opening of the first Assembly of the Global South Fellowship of Anglicans (GSFA) was a breath of fresh air.  There was none of the hand-wringing and contorted word salad that we have come to expect from English bishops.  

Looking out at the 200 or so men and women gathered from about 40 countries, he described them as the, “holy remnant of the Anglican Communion”.  “They hold fast,” he said, “to God’s word as ‘the faith once delivered’ (Jude 3) and seek to obey it in their lives.  They are those who have resisted bowing to the demands of revisionism.  They have committed themselves to proclaim and live out the authentic gospel truth.”

And although that truth has to be lived out amongst, “increased hostility and persecution”, “suffering, injustice and chaos,” the Archbishop of South Sudan offered hope to those gathered, “But our God is never late. As we pray and work for his renewing kingdom, He will even harness the work of the forces of evil to achieve his salvation purposes.  In the midst of darkness, the glory of God will shine on his people; and through his people that light will bring life and hope to all who call on the Lord.  The nations will see and experience the salvation that only God can bring.”

There was, however, deep sadness and disappointment in his voice, as he spoke of, “the revisionism which is now openly accommodated by some provinces.”  Archbishop Justin Badi Arama said, “We deeply lament the current situation in the Church of England and in revisionist Provinces.  We pray that they will, ‘come out of Babylon’ (Isaiah 48:20) and return to obeying God’s word. Though they always say we are crazy – ‘Why should we repent?’ But we consistently say, ‘Repent of your sins and believe the Good News’ – that is the message and we are praying and waiting for them.”

Archbishop Justin Badi's Keynote speech had everything – gospel focus, concern for the world, dependence on God's word and Spirit … and a snake. The GSFA is not running away. https://t.co/GxtjjK859W

— Anglican Futures (@AnglicanFutures) June 11, 2024

As hundreds gathered together to worship Christ in the Egyptian wilderness, they sang “I Surrender All” before receiving Holy Communion. The wilderness of Egypt is where, for centuries, Christian ascetics wandered in the Spirit of Moses and the Israelites to struggle against their passions, unite their spirits with the Spirit of God, and form monastic communities dedicated to prayer, service, and the crucifixion of their flesh. They fought to surrender all, to face the demons of the arid places, and to carry their crosses. The land of Egypt, and particularly the city of Alexandria, is also the land of martyrs, consecrated virgins, evangelists, theologians, and church fathers who who gave themselves to the cause of Christ and his Gospel.

Now, as the GSFA gathers and sings “I Surrender All,” the question remains whether those in leadership will walk out this song in their own life and in the life of the GSFA. Will we gather together to truly surrender all—to surrender our hearts, our bodies, our minds to the Lord?

GSFA Assembly 2024 begins with worship! pic.twitter.com/o8edEdGMaV

— American Anglican (@AnglicanCouncil) June 11, 2024

GSFA First Assembly

11 – 15 June 2024, Egypt. Theme: “I Will Make You as a Light For The Nations …”. (Isaiah 49:6)

The Global South Fellowship of Anglican Churches (GSFA) is a recognised grouping within the  Anglican Communion which includes some 75% of Anglicans worldwide and traces its origins to the  first ‘South to South’ Encounter in Kenya in 1994. Since then, regular ‘Encounter’ gatherings have  brought the voice of Global South to the wider Anglican Communion and next week, 11^th-15^th June, a  group of 200 leaders is being gathered by the GSFA in Egypt as its ‘1^st Assembly’ under a new  Covenantal structure. 

The Assembly will meet in the context of the rapid growth of Anglican Churches of the Majority  World, in contrast to the Western Churches which, on the whole, have been unable to resist a  cultural drift away from orthodox Christianity. 

Press release from the Global South Fellowship of Anglicans ahead of the June 11-15 Assembly in Egypt. I'll be present as a journalist / observer. #anglican pic.twitter.com/NnuMG5yLRv

— Jeff Walton (@jeffreyhwalton) June 6, 2024

Even though Gulf states are not siding with Israel against Iran, they are not lining up against Israel either. The UAE has maintained its diplomatic and commercial ties with Israel, to the point of keeping regular flights to Tel Aviv from Dubai and Abu Dhabi—even in the early days of the war, when the planes were nearly empty. (“Business as usual,” one Israeli businessman put it to me in January.) When I spoke off the record with an Emirati official, his talking points could have come from a hawkish Israeli. Bahrain has seen anti-Israeli protests, and its toothless parliament passed a symbolic resolution about severing ties with Israel, but its regime has ignored all that. The Saudis are still in a hurry to do their own normalization deal with Israel before the November election. The Palestinian cause is back on the agenda, at a cost of tens of thousands of dead, but it hardly seems to have advanced.

The region finds itself in an interregnum. Forget talk of unipolarity or multipolarity: the Middle East is nonpolar. No one is in charge. The United States is an uninterested, ineffective hegemon, and its great-power rivals even more so. Fragile Gulf states cannot fill the void; Israel cannot, either; and Iran can only play spoiler and troublemaker. Everyone else is a spectator beset by economic problems and crises of legitimacy. That was the reality even before October 7. The war has merely swept away illusions.

Read it all.

“Even when the United States is a more active power in the Middle East, it is a feckless one, playing whack-a-mole with Iranian proxies and pleading with a recalcitrant Israeli government,” writes @glcarlstrom. https://t.co/g9NFD6WOBs

— Foreign Affairs (@ForeignAffairs) March 6, 2024

We hear much these days about the demise of the church in the Middle East. And much of that is true – in many places, the Christian church has been harried down to much smaller numbers through the pressure of intimidation and the possibility of emigration. Yet that’s not the whole story. Here is a church thriving in the most poverty-stricken and unlikely of circumstances.

In the west we tend to think of Christianity as a western religion and one for the respectable and relatively well-off. The story of the Zabballeen tells a very different story, one that is much more representative of the church across the world. Dynamic Christianity thrives not in places where people have everything they need, but in places where they know they need help. Here is Christianity in the raw, thriving among people who have few possessions and who seem to be, in language that St Paul used to describe himself ‘the scum of the earth’.

Their story is a powerful reminder of the ingenuity of locally based initiatives rather than corporate imposed solutions. It also says something about the transforming power of Christianity in places of great poverty and need. Walk around areas of desperate poverty in western cities and you often find people beaten down by life. Despair hangs in the air when a community struggles with problems of debt, alcohol and drug abuse.

There is very little of that on Mokattam mountain. There is an energy, vibrancy and purpose about the place, despite the grim living conditions. A friend who lived for a number of years in Garbage City tells me he loved living there because of the warmth of the friendships and the spirit of the place. That may be partly due to the sheer industry and ingenuity of these people, but not just that. It seems to rise up from a faith that gives hope and purpose in a place where you’d least expect to find it.

Read it all.

‘God in the garbage’: Egypt’s unlikely megachurch Seen&https://t.co/80N9cH7LA9
Cairo’s Church of the Zabballeen is the largest Church, & 1 of the most unusual in the ME. Graham Tomlin tells its story and that of the remarkable priest who inspired it. https://t.co/BLZnRAJp1p

— Coptic Solidarity (@CoptSolidarity) January 23, 2024

God, whose everlasting arms support the universe: We offer thanks for moving the heart of Lillian Trasher to heroic hospitality on behalf of orphaned children in great need, and we pray that we also may find our hearts awakened and our compassion stirred to care for thy little ones, through the example of our Savior Jesus Christ and by the energy of thy Holy Spirit, who broodest over the world as a mother over her children; for they live and reign with thee, one God, for ever and ever. Amen.

Lillian Trasher spent a lifetime in Egypt, where she created one of the world’s largest orphanages with small resources but enormous faith. During her fifty-year ministry 25,000 children came under her care

Read my latest article: https://t.co/vKYGHRhc0y pic.twitter.com/OkwWldixZg

— J.John (@Canonjjohn) November 26, 2022

Drive far from thy church, O God, the spirit of clerical ambition, that all whom thou dost call to lead thy people might do so in the order to which they have been truly called. Grant that like thy servant Ammonius we may refuse to conflate ordination and leadership and may never confuse rank with holiness. In the name of thy son Jesus Christ our Lord, who alone is our great High Priest. Amen.

A Church attuned to the Spirit of surprise:

In human terms, Philip took the wrong road – and there he was met by the Spirit of God, who showed him why he was in the middle of the desert. And he found himself speaking to someone who was the wrong person, in human eyes. It was the wrong recipient of God’s message; Luke always points us to the Gospel for the excluded. The Ethiopian was a foreigner so could not enter the temple, a eunuch so wrongly considered by the people of his time to be outside God’s purpose. He was doubly outside

Luke’s stories in Gospel and Acts are of refugees, the poor, those of no honour. Seen in hospitals, schools, prisons, rubbish dumps and food centres. Seen here in the past and now.

Yet in God’s eyes there was nothing wrong. This was the right time, right road, right scripture, right person, right opportunity for baptism.

The Bible tells us to be where the Spirit sends us, not by human wisdom, and the Gospel reading shows us the foundation of what Philip was doing.

Read it all.

Great joy to celebrate the new Anglican Province of Alexandria at All Saints’ Cathedral in Cairo this evening. May it draw on the history of the saints and their inspiration; and may it proclaim the Gospel afresh in this generation! pic.twitter.com/vV9b6eQQOH

— Archbishop of Canterbury (@JustinWelby) October 8, 2021

Archbishop Sami Fawzi has been installed as the Episcopal / Anglican Archbishop of Alexandria and Primate of the Episcopal / Anglican Province of Alexandria, succeeding Dr Mouneer Anis. In the united Church of Pakistan, Bishop Azad Marshall has been elected Moderator, to succeed Bishop Humphrey Peters.

A new Archbishop in Burundi will also up his post in August, when Bishop Sixbert Macumi will succeed Archbishop Martin Blaise Nyaboho as Primate

Archbishop Sami Fawzi was installed at All Saints Cathedral in Cairo. Speaking at the service, he said: “the Church will continue to support the poor, the needy, the marginalised, and the people of determination and cares in particular [for] refugees through the Episcopal Care Institution.”

He added that “the vision of the Episcopal Church is the main focus of a strong, real communion relationship with God” and that “this is how a spiritual revival is achieved in our churches”.

Read it all.

Today Anglicans worldwide pray for the united Church of Pakistan. May God grant each member faith, love and courage in abundance, and to the whole Church, peace & joy

We pray especially for the new Moderator, Bishop Azad Marshall, as he leads the Church.https://t.co/STekLoAn5p

— Oxford PWM (@LivingFaithWW) June 27, 2021

Moses the brigand spent several years leading a sinful life, but through the great mercy of God he repented, left his band of robbers and went to one of the desert monasteries. Here he wept for a long time, begging to be admitted as one of the brethren. The monks were not convinced of the sincerity of his repentance, but the former robber would neither be driven away nor silenced. He continued to implore that they accept him.

Saint Moses was completely obedient to the hegoumen and the brethren, and he poured forth many tears of sorrow for his sinful life. After a certain while Saint Moses withdrew to a solitary cell, where he spent his time in prayer and the strictest fasting.

Once, four of the robbers of his former band descended upon the cell of Saint Moses. He had lost none of his great physical strength, so he tied them all up. Throwing them over his shoulder, he brought them to the monastery, where he asked the Elders what to do with them. The Elders ordered that they be set free. The robbers, learning that they had chanced upon their former ringleader, and that he had dealt kindly with them, followed his example: they repented and became monks. Later, when the rest of the band of robbers heard about Saint Moses’ repentance, then they also gave up their thievery and became fervent monks.

Read it all.

Blessed feast day of St. Moses the Black. #Orthodox pic.twitter.com/k1CrL9yEYX

— Ben Johnson (@TheRightsWriter) August 28, 2020

Almighty God, whose blessed Son dost guide our footsteps into the way of peace: Deliver us from paths of hatred and violence, that we, following the example of thy servant Moses, may serve thee with singleness of heart and attain to the tranquility of the world to come; through Jesus Christ our Lord, who liveth and reigneth with thee in the unity of the Holy Spirit, one God, now and for ever. Amen.

“I carry behind me my manifold sins where I cannot see them, and I come to judge the errors of another.” (Said by St Moses the Black, on carrying a leaking bag of sand to a meeting about another monk's sins.) pic.twitter.com/wgRCulTubx

— Bernard Mulcahy OP (@FrBMulcahyOP) July 21, 2018

Fr. Botros Roshdy, a priest who serves there, tucks an iPhone into his black cassock. He has a social media presence and is known across the country. He is more willing than most to discuss the persecution faced by the zabbaleen and Egypt’s other Christians. “Neither the church leaders you have met, nor those you are going to meet, are speaking freely,” he says after we sit down. “If they could speak freely, they would discuss the discriminatory laws, the infiltration of the judicial system by the Muslim Brotherhood.”

Roshdy notes that little has changed for the Copts over the last decade, despite the hollow promises of freedom that came with the Arab Spring and current president Abdel Fattah el-Sisi’s self-presentation as a defender of Christians. “We are still being used as a playing card in political games. When the government wants to win the support of Copts during the elections, they offer to let us build a church.” But these overtures have not changed the landscape. “Take the blasphemy law,” ­Roshdy says. “It has been applied only against Christians.”

Roshdy mentions some typical incidents of persecution. One involved an elderly Coptic woman in Minya who was attacked, stripped naked, and dragged through the streets. “Everyone knows who did this crime, but there has been no punishment.” A group of Coptic students in Bani ­Mazar filmed a video in which they mocked ISIS. “People in their town accused them of blasphemy for mocking Islam. So these young children were arrested and jailed. . . . They were finally freed and received asylum in ­Europe.”

Despite the persecution, Egypt’s Christians are winning converts. The number and names of converts must be carefully guarded, however, because conversion from Islam carries a high price. “Some of them are kicked out of their houses, some of them are fired, some of them have their kids taken away,” Roshdy says. “But they consider all of these troubles nothing for the sake of Christ. Their faith is so strong, they see him.” Cast out by their families, these men and women are adopted into the household of God.

Read it all.

In 2015, ISIS beheaded 21 Christians on a beach in Libya. Last month I met their families. It was inspiring to see how they—along with all Egypt’s Christians—seek to bring good out of evil amid suffering.https://t.co/K8WauAxNHI

— Matthew Schmitz (@matthewschmitz) November 11, 2019

Moses the brigand spent several years leading a sinful life, but through the great mercy of God he repented, left his band of robbers and went to one of the desert monasteries. Here he wept for a long time, begging to be admitted as one of the brethren. The monks were not convinced of the sincerity of his repentance, but the former robber would neither be driven away nor silenced. He continued to implore that they accept him.

Saint Moses was completely obedient to the hegoumen and the brethren, and he poured forth many tears of sorrow for his sinful life. After a certain while Saint Moses withdrew to a solitary cell, where he spent his time in prayer and the strictest fasting.

Once, four of the robbers of his former band descended upon the cell of Saint Moses. He had lost none of his great physical strength, so he tied them all up. Throwing them over his shoulder, he brought them to the monastery, where he asked the Elders what to do with them. The Elders ordered that they be set free. The robbers, learning that they had chanced upon their former ringleader, and that he had dealt kindly with them, followed his example: they repented and became monks. Later, when the rest of the band of robbers heard about Saint Moses’ repentance, then they also gave up their thievery and became fervent monks.

Read it all.

Almighty God, whose blessed Son dost guide our footsteps into the way of peace: Deliver us from paths of hatred and violence, that we, following the example of thy servant Moses, may serve thee with singleness of heart and attain to the tranquility of the world to come; through Jesus Christ our Lord, who liveth and reigneth with thee in the unity of the Holy Spirit, one God, now and for ever. Amen.

Today the Coptic Orthodox Church remembers the martyrdom of Saint Moses the Black, a great monastic Saint whose journey to repentance and monastic humility serve as an example to all.

May his life and teachings help us in our struggles and may his prayers be with us all. pic.twitter.com/biuuVGSEtR

— Deacon Daniel (@DeaconDanielM) July 1, 2019

The relationship between violence and religion is highly complex. Reductive analyses and explanations produce destructive outcomes. In How Violence Shapes Religion: Belief and Conflict in the Middle East and Africa, author Ziya Meral avoids popular explanations and refutes instrumentalism to offer the reader a systematic comparison that uncovers the complicated relationship between violence and religion. The book conveys the argument that violence shapes religion at different levels and religion influences the situation before the use of violence, its legitimisation in the course of violent attacks and its aftermath in a post-conflict era. As a result, what we see through these multidimensional interactions ‘is not an outcome of an intrinsic clash between imagined civilizations, but a very real case of self-fulfilled prophecies that create new fault lines across the world’ (176).

The author’s personal, academic and professional curiosity directed him towards showing the complexities in the multifaceted relationship between violence and religion (5). Meral argues that exposing these helps us to better understand the grim realities that lead to violence in different societies, where religion is perceived as a formidable social, political and cultural force. For this reason, Meral’s principal argument is based on two cases: Nigeria and Egypt. The meticulous analyses of violence in these two nation states reveal the dynamics of the relationship between religion and violent conflict in today’s world.

The author asks two key questions: 1) ‘Do religions in general, if not particularly Islam, cause such conflicts?’; and (2) ‘Are we really witnessing an escalation to extremes at a planetary level between followers of the world’s two largest religions, Islam and Christianity, showing itself in local conflicts between Muslim and Christian communities?’ (20). The book employs a comparative approach and analyses these questions within a political science theoretical framework. The multiplicity of ethno-religious communities in Nigeria on the one hand, and the disruptions of violence on the other, make the country an interesting case to study. The comparison of Nigeria with Egypt increases the originality of the book because an overwhelming majority of the population observe Islam in Egypt, whereas Muslims make up almost half of the population of Nigeria and are concentrated in the northern part of the country. Violence between Christian and Muslim communities is prevalent in Nigeria, while Egypt has millions of Christians who are frequently subject to discrimination and violence.

Read it all.

“The meticulous analyses of violence in [#Egypt and #Nigeria] reveal the dynamics of the relationship between #religion and violent #conflict in today’s world.” Read on for @DrBarisCayli‘s review of @Ziya_Meral‘s ‘How Violence Shapes Religion’ https://t.co/WEN6Tbznfo

— LSE Religion and Global Society (@LSE_RGS) May 20, 2019

A new Research Centre has been opened in Cairo as part of a newly renovated archive facility for the Episcopal Diocese of Egypt. The new Cairo Research Centre has been created by the Diocese of Egypt, part of the Anglican / Episcopal Church of Jerusalem and the Middle East, in collaboration with the UK’s University of Leicester.

The British Ambassador to Egypt, Sir Geoffrey Adams, attended the opening ceremony last week (9 May) alongside the Bishop of Egypt, Mouneer Anis, and Dr James Moore of the University of Leicester and Dr Richard Gauvain from the British University in Cairo. They were joined by representatives of the Diocese of Egypt and members of the country’s academic community in what the local Church described as an “exciting event”.

Last week’s ceremony was a significant milestone in a project which began in 2015 with the digitisation of the diocese’s documents and manuscripts dating back to the early 19th century. As part of the process, the archive has been moved to a newly-renovated facility which has been specifically designed to house the materials. The work has been carried out with the technical and financial support of the University of Leicester

Read it all.

A new Research Centre has been opened in Cairo as part of a newly renovated archive facility for the Episcopal Diocese of Egypt.#AnglicanNews #Anglican #Anglicanshttps://t.co/RVq6QExZQa

— Anglican Communion News Service (@AnglicanNews) May 13, 2019

Egypt’s Coptic Christian minority is facing a surge in sectarian attacks, with increased instances of violence and threats from Muslim neighbors forcing churches to close and casting a pall over Orthodox Easter on Sunday.

In one recent incident that echoed many others, residents of central Egypt’s Sohag province were seen in a video recorded earlier this month and reviewed by The Wall Street Journal beating their male Coptic Christian neighbors with sticks as women screamed, leading to the shutdown of a local church, according to Coptic groups and a human- rights organization that documented the incident.

Nowhere has the assault on Copts been worse than in Minya province, some 130 miles south of Cairo on the western bank of the Nile, the site of at least three mob attacks on Coptic churches since August. On Jan. 11, a crowd waving wooden clubs jeered at a group of Copts as they fled in a pickup truck through narrow streets. “Leave! Leave!” the crowd chanted, as seen in a video filmed by residents and corroborated by church officials. The Coptic church in the village was closed indefinitely. The month before that incident, a police officer shot dead a Coptic man and his teenage son following a dispute, triggering angry protests by Christians in the area. The officer was sentenced to death earlier this month for the killing.

Read it all.

Anti-Christian Violence Surges in Egypt, Prompting an Exodus https://t.co/s6MfEoTINs via @WSJ

— Thomas S. Kidd (@ThomasSKidd) April 27, 2019

Samuel Tadros, a fellow at the Hudson Institute, says Copts are blocked from nearly all important government positions: “Copts are excluded from Egypt’s intelligence service and state security, their percentage in the armed services and police force is capped at 1%, and they are similarly discriminated against in the foreign service, judiciary, education sector and government-owned public sector.” It’s no surprise, then, that the government hasn’t effectively responded to Copts’ pleas for better representation and prosecution of those who persecute their community.

Ms. Riad says neighbors are often doing the persecuting. Coptic homes are burned down. Some children change their names from conspicuously Christian ones such as George so they can play on private or national soccer teams. Coptic women face near-daily public harassment. “It doesn’t take ISIS to kill, and it could just be your neighbor because you’re Christian,” Ms. Riad says.

A 2016 law, implemented by Abdel Fattah Al Sisi’s government, allows for the legalization of existing churches and the creation of new ones. The implementation of the law is another story. Mr. Tadros notes that the government has approved less than 17% of 3,730 requests submitted by the three major Christian groups—Coptic Orthodox, Catholic and evangelical Protestant. The law has instead fueled sectarian violence within Egypt.

Egyptians have rioted and protested against approved churches. In 2016, after Copts in the village of Manshiet El-Naghamish applied to build a church, locals organized and attacked the Christians. Egyptians looted and burned Coptic properties and assaulted Copts. This was only one attack in a string of many, which are often incited before a church is even built.

Read it all.

#WSJ: Is #Sisi Good for Egypt’s #Christians?#ReligiousFreedom
Read more: https://t.co/aBtmIL9d5A pic.twitter.com/1dyOd5RSXV

— Religious Freedom News (@Religious_FN) January 11, 2019

Islamist gunmen killed at least seven Coptic Christian pilgrims in Egypt on Friday and wounded at least 16 in an attack later claimed by the Islamic State.

The attack — an ambush on two buses — ended a nearly yearlong lull in major attacks on Copts in Egypt, and may signal a resumption of the Islamic State’s campaign to sow sectarian divisions in Egyptian society.

It was also a setback for President Abdel Fattah el-Sisi, who has put security concerns at the heart of his autocratic style of rule and has repeatedly vowed to protect Christians, a minority in the country, from attack.

The shooting occurred as two buses carrying pilgrims left the Monastery of Saint Samuel the Confessor, 85 miles south of Cairo, in Egypt’s Western Desert.

Read it all.

Reported deadly attack on #Coptic #Orthodox pilgrims in busses enroute to ancient monastery in Upper Egypt with multiple fatalities and injuries. Praying for casualties, survivors mourners and all those affected, as well as safety on all our faithful brethren in #Egypt.

— Archbishop Angaelos ن (@BishopAngaelos) November 2, 2018

Egypt’s parliament passed a law giving the government sweeping powers to regulate traditional and social media, a move critics say will boost the Sisi regime’s ability to crack down on free speech and dissent.

The measure allows authorities to penalize traditional media like television and newspapers for spreading what the government terms fake news. It also treats social-media accounts with more than 5,000 followers as media outlets, opening Twitter and Facebook users to prosecution on vague charges including defaming religion and inciting hatred.

Read it all.

The Bishop of Egypt, Mouneer Anis, has received an official award from the Archbishop of Canterbury, Justin Welby, for his “invaluable” contribution to the work of peace and reconciliation. The Hubert Walter Award for Reconciliation and Inter Faith co-operation was presented to Bishop Mouneer last night (Wednesday) during a meeting of the Anglican Inter Faith Commission in Cairo. He was presented with the award by Dr Josiah Idowu-Fearon, the Secretary General of the Anglican Communion, on behalf of Justin Welby at Cairo Cathedral.

The citation for Bishop Mouneer’s award recognises his relationship with the Grand Imam of al-Azhar, the leading Islamic mosque and educational institution in Alexandria. It says that Bishop Mouneer “has made a unique contribution and example through his ability to establish deep relationships; this is largely because of his openness, creativity and ambition to move people towards reconciliation. At times, this inevitably makes him a counter cultural voice within his setting.

“Particularly of note is his role as a bridge builder between the most important official international Christian-Muslim dialogue that the Anglican Church has with al-Azhar al-Sharif and is a most highly trustworthy representative for Archbishop Justin to the Grand Imam himself.

“Moreover, Bishop Mouneer is incredibly generous with his time: cultivating relationships with those from different faiths and background whilst running the Cathedral in Cairo, all within a context in which Christians are a vulnerable minority. He also maintains good contact across different institutions, with charitable and political leaders and is able to bring together all of these networks for the common good.

Read it all.

Huge congratulations to our great friend Bishop Mouneer Anis on receiving the Archbishop of Canterbury’s award for peace and reconciliation https://t.co/X05pqXvyVs

— EmbracetheMiddleEast (@FollowEmbrace) February 27, 2018

The church’s pastor, Rev. Adel Rafaat, told World Watch Monitor: “Ishak was a very good young man, he was one of our church members. He was loved by all of us and he loved everybody. He always had a smile.

“Ishak was targeted and killed because of his faith, because he is Christian. They wanted to spoil the joy of our coming Christmas. Extremists chose a young man from our village specifically because our village is a big Christian village and their aim was to turn Christmas joy of the villagers to sadness.”

Read it all.

#Egypt teenager’s murder ‘aimed to intimidate #Copts ahead of Christmas’, says his pastor https://t.co/RCGUi2sRiv via @wwmonitor 'Ishak was targeted and killed because of his faith, because he is #Christian'

— Kendall Harmon (@KendallHarmon6) December 23, 2017

Twenty-one churches in Egypt’s southern rural Minya governorate can restore, expand and rebuild their churches after receiving approval from the Minya Governor.

Governor Essam al-Bedeiwi approved the 21 applications over the last six months. Some of the churches had been waiting for more than 20 years for a permit to come through.

On 17 November an evangelical church in Tama, Sohag governorate, also received permission to renovate its building.

Some analysts note that the approvals have preceded several visits by international evangelical delegations to Cairo.

Read it all.

From there:

It was reported that a group of terrorists bombed the mosque, and opened fire on the people during the Friday prayers at 1.30 pm. It is said that most of the people killed are Sufis. It is known that militant Salafi and Jihadist groups consider Sufis as heretics. They used to target policemen, soldiers and Christians but now Muslims are also targeted. No group is exempt. This massive bloody attack is the largest during the last few years.

Many world leaders condemned the attack and expressed their support to Egypt in its war against terrorism. We, Egyptians, are determined to fight terrorism and support President Abdel Fatah El Sisi who is leading the war against terrorism in the region.

Terrorism is a great threat to the whole world. This fact puts the responsibility on the international community to stop all groups and organisations which financially support these terrorist groups. These organizations take advantage of the freedom in the European countries to raise funds to support terrorists to carry out their bloody attacks on human beings.

Please pray for the families who lost their loved and the injured.

 Militants detonated a bomb inside a crowded mosque in the Sinai Peninsula on Friday and then sprayed gunfire on panicked worshipers as they fled, killing at least 305 people and wounding at least 128 others. Officials called it the deadliest terrorist attack in Egypt’s modern history.

The scale and ruthlessness of the assault, in an area racked by an Islamist insurgency, sent shock waves across the nation — not just for the number of deaths but also for the choice of target. Attacks on mosques are rare in Egypt, where the Islamic State has targeted Coptic Christian churches and pilgrims but avoided Muslim places of worship.

The attack injected a new element into Egypt’s struggle with militants because most of the victims were Sufi Muslims, who practice a mystical form of Islam that the Islamic State and other Sunni extremist groups deem heretical. And it underscored the failure of President Abdel Fattah el-Sisi, who has justified his harsh crackdown on political freedom in the name of crushing Islamic militancy, to deliver on his promises of security.

Read it all.