The Anglican Church a Drunk Man Tottering on the Brink of Disintegration

So say the Archbishop Justin Welby as he begins to smell the coffee:

The Archbishop of Canterbury has warned that the Anglican church is tottering on the brink of disintegration amid disputes between liberals and traditionalists.

In his most stark comments yet about divisions over issues such as homosexuality, the Most Rev Justin Welby said the Church was coming perilously close to plunging into a “ravine of intolerance”.

He even drew parallels between the crisis afflicting the 77-million-strong worldwide network of Anglican churches and the atmosphere during the Civil War. And he likened the collective behaviour of the Church to a “drunk man” staggering ever closer to the edge of a cliff…

The Archbishop, who took office in February, inherited a Church deeply divided at home and abroad…

Rest here.



The Virgin Mary Church Is No More

A Coptic monument to survival, destroyed:

No one knows exactly when the Virgin Mary Church was built, but the fourth and fifth centuries are both possible options. In both cases, it was the time of the Byzantines. Egypt’s Coptic Church—to which this church in modern-day Delga belonged—had refused to bow to imperial power and Rome’s leadership over the nature of Christ. Constantinople was adamant it would force its will on the Copts. Two lines of popes claimed the Seat of Alexandria. One with imperial blessing sat in the open; the other, with his people’s support, often hid, moving from one church to the other. Virgin Mary Church’s altar outlasted the Byzantines. Arabs soon invaded in A.D. 641. Dynasties rose and fell, but the ancient building remained strong, a monument to its people’s survival.

Virgin Mary Church was built underground, a shelter from the prying eye. At its entrance were two ancient Roman columns and an iron door. Inside were three sanctuaries with four altars. Roman columns were engraved in the walls. As in many Coptic churches, historical artifacts overlapped earlier ones. The most ancient drawing to survive into the 21st century: a depiction, on a stone near the entrance, of two deer and holy bread. Layers and layers of history, a testament not only to the place’s ancient roots but also to its persistence. Like other Coptic churches, the ancient baptistery was on the western side, facing the altar in the east. Infants were symbolically transferred through baptism from the left to the right. The old icons were kept inside the church, the ancient manuscripts transferred to the Bishopric in modern times.

Once there were 23 other ancient churches next to it, all connected through secret passages. Only Virgin Mary Church remained. Decline and survival, loss and endurance, the twin faces of the story of the Copts who built it.

Why Virgin Mary Church endured until modern times is a mystery. Some churches in Cairo survived because Coptic popes made them their residence. Being built on a place Jesus and his mother had visited gave others in Egypt a claim to fame and a chance at survival, while in still others the miracles performed by the patron saint were a reason for pilgrims to visit and donate. Virgin Mary Church had none of these. For hundreds of years, its sole claim to miracles: a Roman column that, according to parishioners, produced oil once a year on Good Friday. The church was probably too small and too remote from the center of authority to merit notice. Its flock never abandoned it. Most of the Copts had converted to Islam over the centuries, but in Delga a critical mass remained that kept putting candles in front of the old icons.

Then, in 1829, a boy named Boulos Ghobrial was born in a village nearby. He was baptized in Virgin Mary Church’s ancient baptistery and taught to read and write in its small school. He would become St. Abram, the Bishop of Fayoum, a man of deep spirituality, who performed thousands of miracles and resembled his master in his poverty. He died in 1914, and the Holy Synod would declare him a saint in 1963. Many churches would be built under his name, and his residence in Fayoum would become a huge attraction to pilgrims. His birthplace would reap some of the benefits.

Two newer churches were built next to Virgin Mary Church: St. George, about 100 years ago, and the modern St. Abram. Other buildings were soon added. A church that was a shelter from persecution under the Byzantines became a shelter from increasing discrimination and banishment from the public space in modern times. A large meeting room was built, as were a theater and retreat house. In the open space, a soccer field. Church permits became harder to get in Egypt and the small complex served 30,000 Copts.

Miracles are rare in modern times. More common is hardship, and plenty befell the churches of Delga. St. George was attacked a number of times and its domes destroyed. An enthusiastic bishop built two minarets only to have the Egyptian police destroy them. More threatening than a persecuting state was the mob. The ancient churches were attacked several times in the past. On July 28, Molotov cocktails and stones were thrown. The churches survived that day.

But survival was not destined two weeks later. The army’s violent crackdown on Mohamed Morsi’s supporters in Cairo unleashed a wave of attacks on churches the like of which Copts had not seen in centuries, thus laying waste to examples of a unique byway in the history of architecture, religious structures that are a hybrid of Egyptian, Greco-Roman and Christian Byzantine styles. Dozens of churches were burned and destroyed in the largest attack on Coptic houses of worship since 1321. A complete tally is still to be written. But in its latest report, the Egyptian Initiative for Personal Rights, Egypt’s best human-rights organization, documents a total of 47 churches attacked, of which 25 were burned, seven looted and destroyed, five partly damaged, and 10 attacked without sustaining heavy damage.

In this maelstrom, the ancient Virgin Mary Church was not spared. In a day of brutality, the people of Delga distinguished themselves. All three of Delga’s Coptic churches were destroyed. So were a Catholic and a Protestant church in the city. In place of Virgin Mary Church, the mob placed a sign: The Martyrs Mosque…

Rest in the Wall Street Journal here.



The New African Bible

The Catholic Bibles Blog:

I received in the mail, from the Pauline Sisters in Africa, these two new editions of the New African Bible.  The New African Bible was published back in 2011 and includes the New American Bible Revised Edition translation with completely new intros and commentary.  I wanted to give you all a sneak peak of the standard hardbound edition, which is in a single-column setting, and the compact edition.  More to come in the coming weeks when I hopefully have a bit more time to write up a proper review.  However, if you have any questions, feel free to comment here.  Also, below is some additional information on the New African Bible from the Paulines site.  To order, you can contact them at


This second edition of “The African Bible”, from now on, will be called “The New African Bible” and rightly so. The features are the same. However, this new edition contains the revised version of the Old Testament from the New American Bible. The New Testament was already revised in the first edition. The revision was done over 35 years in order to bring the biblical text closer to the original texts. Introductions, comments and notes have been revised and many added. The Glossary comes to you with many more entries, making it a precious tool for students and those who want to deepen relevant specific topics. New illustrations were also added. The African Bible now has 2240 pages and it costs only US$ 15.00. A golden-edge edition is also available and it costs only US$ 25.00.

In summary, The African Bible presents the following characteristics: 

•Introductions to each book giving updated information about the book and the theological and pastoral relevance for Africa today.
•Explanatory notes are provided in the various domains of exegesis, theol¬ogy and spirituality as well as in catechesis and pastoral ministry.
•The comments, running alongside the biblical text, work as a key to un¬derstand a chapter or a section of the book and to see the relevance of the passage in Africa today.
•The illustrations aim at making the historical background easier to understand and offer an artistic insight into some texts.
•The Bible is enriched by cross-references, the 3-year cycle of liturgical readings, the chronology,’ and the glossary/thematic index.

I have the previous African Bible and use it frequently (it was given me by the late Bishop Trevor Rhodes on the occasion of my Ordination). One thing lacking is a Concordance though, it has a Glossary/Thematic Index only. I wonder if the ‘new’ version has one?