Does anyone have more information about these papers? I don't think they were published and all that's available online are abstracts. They seem to point out some interesting aspects of Coptic political and social life in Egypt that have predisposed adoption of Charismatic Evangelical Theology by the Coptic Orthodox Church today.
Carolyn M. Ramzy "Repossessing the Land:" A Spiritual Retreat with Maher Fayez and a Movement of Coptic Charismatic Worship". Presentation given at The International Association of Coptic Studies quadrennial Congress, Rome, Italy, September 15-22, 2012.
Abstract:
Over the last decade, Egyptian Coptic Christians have witnessed a vibrant surge in satellite religious programming. While the most popular Coptic Orthodox Church Channel (CTV) represents Orthodox mainstream ideas, culture, and music, other avenues have developed to present alternative views, including Coptic Protestant channels such as SAT-7 as well as Internet broadcasts that largely feature live streaming of community spiritual worship and retreats. This paper addresses one spiritual retreat with the popular singer and musician, Brother Maher Fayez and his ensemble El-Karouz (lit. 'the missionary'), informally themed Da'wat al'Ard or "Repossessing the Land" from June 27 to June 30, 2011. For three days, a mixed congregation of Orthodox Copts and Protestants from all over Cairo sang a plethora of Arabic devotional songs known as taratīl and taranīm. Along with these impassioned musical worship sessions, audiences also listened to sermons from three Ghanaian and Nigerian guests speakers from the Global Apostolic and Prophetic Network, a non-governmental organization "dedicated to raising leaders in Africa and establishing the presence of God in every sphere of society," (gapnetwork.org). Their sermons not only drew on Maher Fayez' original themes, but also called on Egypt's Christians to rise and "repossess the land," specifically in the name of Jesus. Coming at the heels of the January 25 revolution and a sudden spike of sectarian violence between Egyptian Christians and Muslims, I investigate how these sermons have transformed these songs from what Peter Manual calls "ideologically ambiguous entities" (1993:17) to songs that are conditioned by ideological subtexts (Hall 1973) embedded in their sounds and texts, transforming them into religious national anthems. Furthermore, I explore how the presence of SAT-7 TV cameras and crew, as well as the knowledge of being transformed into live-television further heightened the viscerality and intensity of Coptic devotional song experience, particularly as the community grapples with post-revolution economic and social instability.
Dr Febe Armanios, "The Coptic Charismatic Renewal in Egypt: Historical Roots and Recent Developments", Presentation given at The International Association of Coptic Studies quadrennial Congress, Rome, Italy, September 15-22, 2012.
Abstract:
This paper will chart the modern history of charismatic trajectories within the Coptic Christian community in Egypt. For the most part, the phrase “charismatic renewal” has referred to the evolution of a spiritual revival within the Catholic Church since the late 1960s. Yet, as I will argue, over the past fifty years or so, a distinctive, equally compelling type of "charismatization" has emerged among Egypt's Copts, especially within communication outlets, narratives of healing and the miraculous, prayer and worship styles, evangelization, and social services. Coptic believers have been actively searching for multiple ways to harvest the redemptory powers of the Holy Spirit and to feel directly connected to/touched by the divine. In this paper, I will survey the social and political context that triggered this renewal; I will investigate the role of clergy and laity in its dissemination; and I will look at those spiritual and social practices most directly embodying charismatic Coptic Christianity.
Gaétan du Roy, "Catholic and Protestant Influences on the Zabbalin Community of Manshiyyat Nasser", Presentation given at The International Association of Coptic Studies quadrennial Congress, Rome, Italy, September 15-22, 2012.
Abstract: This paper will show how the zabbalin of Manshiyyat Nasser, a Cairene neighbourhood, were greatly influenced by Catholic and Protestant teachings. The catholic influence came with Sister Emmanuelle, a French nun who decided to live with the zabbalin of Izbat al Nakhl (1970) and then of Muqattam (1981). She dedicated herself to social work in their neighbourhood and above all, she relied upon the Daughters of Mary, a Coptic Orthodox order of active nuns created on the Catholic model, to help her run clinics and schools. But she also attracted many volunteers from Cairo (Jésuites, Frères des écoles chrétiennes) and from Belgium, Switzerland and France who came to implement youth movements like scouts or Jeunesses ouvrières chrétiennes. On the other side of the same neighbourhood is located Abuna Samaan's church and monastery. This priest was influenced by Protestant groups and the charismatic Coptic priest Abuna Zakariyya Butros a famous preacher and exorcist. In a completely different style from Sister Emmanuelle, he "evangelized" the garbage collectors who were seen as "nominal Christians", who knew nothing about their own religion.
Comments
The ironic bit is when Egyptians who wish to make the Church 'American' adopt Protestant praxis, not realising that in America youth actually don't mind being Orthodox. Concession to Protestant praxis works for youth retention in Egypt when that is the main competition, but in the West youth have far more interesting diversions than a Hillsong concert.
Bishop Abanoub
Another video of Bishop Abanoub
Anba Raphael defends Anba Abanoub
In this masters paper there are some very interesting observations concerning the history of the relationship between Evangelical Protestant ethos and our Church (this is not only present in our approach to music but also in how we approach and regard Holy Scripture, mission, measures of success and even Church size). So although many claim that certain "trends" are something of an innovation in the past 20 years, it seems possible that they stretch back even further.
From the introduction there's this observation:
There is strong speculation by scholars such as Nabila Erian, that taratīl might have risen out of Coptic folk songs and may have their roots in rural traditions and other popular musics, whose texts were Christianized. Under heavy Islamic influence, Egypt’s national language began to change from the antiquated Coptic to Arabic. Many folk songs were either forgotten or reincorporated in the new language. Erian, one of the few scholars to write on Coptic music, also suggests that they may have been borrowed from Protestant missionaries and evangelical meetings, including the United Presbyterian Church of North America and their efforts....
...The Church Missionary Society had a lasting effect on Coptic Egyptians in the nineteenth century, particularly in their dissemination of Arabic Scripture and literature (Watson 1908: 120). In 1828, British missionary schools were opened to serve both Coptic and Muslim children, though Copts predominated the enrollment in these institutions. Though many Copts resisted formal religious services organized by the Church Missionary Society, informal Bible studies and meetings were welcomed by Coptic clergy, as reading the Word of God was conceived as a better past time than other secular activities....
...Though many Protestant missionary activities are highly criticized by the Coptic laity and congregation, the burgeoning of informal meetings outside of formal liturgical contexts in the first half of the twentieth century allowed taratīl singing to be interwoven with prayer and other social gatherings. While doing so, taratīl and protestant hymns were used to communicate prayers and emotions to the Copts who attended these meetings...
...As a result of both British and American Protestant missionaries in Egypt, there were many other significant changes to Coptic music culture. Evangelical hymns were placed alongside Egyptian folk songs at Protestant religious meetings. In an effort to compete with Protestant evangelical efforts, Coptic clergy organized informal religious meetings and activities in the Coptic Church that modeled after British and American missionary prototypes. These included informal taratīl singing at the beginning of meetings, such as the popular Bible study that the current Patriarch, Pope Shenouda III holds weekly in Cairo. He begins every meeting with taratīl singing. Also, though many Coptic Christians were converted into Protestant sects, orthodox Copts were indebted to American and British missionaries and schools. Graduates later went on to teach at other schools such as the Coptic schools initiated by Pope Cyril IV (1854-1861)
1) Emphasis on Sacred Vs Profane (halal vs haram) dichotomy.
Ie. "Though many Copts resisted formal religious services organized by the Church Missionary Society, informal Bible studies and meetings were welcomed by Coptic clergy, as reading the Word of God was conceived as a better past time than other secular activities..."
2) The adoption of "revivalist" methodology
Ie. "In an effort to compete with Protestant evangelical efforts, Coptic clergy organized informal religious meetings and activities in the Coptic Church that modeled after British and American missionary prototypes."
"It is clear that for many the center of attention is on the boundaries of the Church – those points at which we must say, “I am not this,” or “This is not us.” This is a spiritual mystery. Obviously, we are aware of the lines and boundaries, and yet the lines and boundaries are themselves occasioned by sin. If they become the focal point of our spiritual existence we will discover them to have been a means of death in our lives.
The mystery of our existence then is found in moving ever closer to God, carrying within ourselves the whole of creation. And though boundaries and lines exist, they must not consume us. I have frequently encountered people who seem to be on permanent border-patrol in the Orthodox Church. Something always seems to be missing (most often it is joy).
God grant us to joyfully unite ourselves to Christ as Christ unites all things to Himself."
http://blogs.ancientfaith.com/glory2godforallthings/2015/06/15/a-cosmic-salvation/
I have never met anyone like that in the Coptic Church.
Ie. "Though many Copts resisted formal religious services organized by the Church Missionary Society, informal Bible studies and meetings were welcomed by Coptic clergy, as reading the Word of God was conceived as a better past time than other secular activities..."
This is an extremely important point. Compare a typical Coptic vs other Orthodox youth convention. At the Coptic one, you'll pray one liturgy (probably rushed) and a quick tasbeha late at night. Other than that, there is a significant component of Evangelical Protestant spirituality. Not much 'non-spiritual' time, and definitely no secular music (except ironically in the context of religion). Compare this to - say - the Antiochians, there will be an emphasis on liturgy and chant. The spiritual components will be fully Orthodox. But then, maybe a priest will rip out his guitar, and they'll have a 70s disco night. If I saw a guitar at a Coptic youth camp, I know what it would be used for, and it would never be for that.
Yes Manichaeism is more accurate. However it is closely linked with Nestorianism as they are both anti-Incarnational.
This article from the Antiochian Archdiocese website is illuminating:
"Considering this necessary relationship between the possibility for salvation and the sacred art used to proclaim that possibility, can we say, then, that how a group of Christians worships tells the world what they believe about the Incarnation of Jesus Christ?"
http://www.antiochian.org/truth-beauty-christ
btw this is the sort of thing I'm talking about: http://www.ancientfaith.com/podcasts/orthodixie/camp_st._raphael_2010_-_a_musical_snapshot