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Journal articles on the topic 'Christian saints – Egypt – Alexandria –'

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Published: 4 June 2021

Last updated: 29 July 2025

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1

Markos, Antonius. "Developments in Coptic Orthodox Missiology." Missiology: An International Review 17, no. 2 (1989): 203–15. http://dx.doi.org/10.1177/009182968901700206.

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“The Church of Alexandria,” the Coptic Church of Egypt, is the ancient African church established in apostolic times around A.D. 42 by Saint Mark, the Gospel writer. In the ensuing two thousand years Coptic Christians practiced their faith fervently. The Coptic Church, a missionary church since its earliest times, was known to be the first carrier of Christian faith to Ireland, Switzerland, Ethiopia, Nubia, and North Africa. Since geographically and ethnically the Egyptians belong to Africa, the Coptic Church found fellowship with Christian movements in Africa. Two historical meetings of leade

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Miyokawa, Hiroko. "The Revival of St Menas Veneration in the Twentieth-Century Egypt." Vox Patrum 94 (June 15, 2025): 213–38. https://doi.org/10.31743/vp.18150.

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In antiquity, St Menas was highly revered throughout the Christian world and attracted large numbers of pilgrims to the pilgrimage centre of Abū Mīnā. In twentieth-century Egypt, however, this saint became a figure of limited recognition in the Coptic Orthodox community. The revival of St Menas’s veneration, promoted by the Patriarch of the Coptic Orthodox Church, Cyril VI, made the saint very popular in contemporary Coptic society. In this article, I argue that the resurgence of St Menas’s veneration stemmed not only from Cyril VI’s dissemination efforts rased on religious motivations, but al

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van Lent, A. M. J. M., and J. van der Vliet. "De Vele Levens van Pisentius van Koptos." Het Christelijk Oosten 48, no. 3-4 (1996): 195–213. http://dx.doi.org/10.1163/29497663-0480304002.

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The Many Lives of Pisentius of Coptos: An Egyptian Saint on the Eve of the Arab Conquest Pisentius (569-632), a Coptic monk from the Theban region, was made bishop of Coptos by Damian, patriarch of Alexandria (578-607) in the period of the first flourishing of the Egyptian monophysite Church. He survived the Persian occupation of Egypt (619-629), which drove him from his see, but did not live to witness the Arab conquest, completed in 642. Apart from being a saint, still commemorated by the Coptic Church, he is foremost remarkable on account of the richness and diversity of the ancient documen

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Vukomanović, Milan. "The Gospel of Thomas and Early Christian Monasticism in Egypt." TEOLOGICKÁ REFLEXE 28, no. 1 (2022): 3–25. http://dx.doi.org/10.14712/27880796.2022.1.1.

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This article tackles the issue of the possible Egyptian provenance of the Gospel of Thomas (GTh). By the beginning of the third century, GTh already circulated in the Christian circles of Alexandria. Furthermore, at least one version of this document had been transmitted to Oxyrhynchus before 200 C.E., that is, prior to the terminus ad quem for one of the Greek manuscripts of Thomas. In order to reassess this hypothesis, the author delves into the problem of origin of Egyptian monasticism and examines the earliest attestations about the use of GTh in Alexandria (Origen) and Asia Minor (Hippoly

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Boyaval, Bernard. "Trois notes égyptiennes." Kentron 11, no. 2 (1995): 73–78. http://dx.doi.org/10.3406/kent.1995.1550.

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Alexandrie, l'Egypte et Rutebeuf. When Rutebeuf makes Mary the Egyptian go "d’Egypte en Alixandre (i. e. Alexandria)", this shows a difference that is historically accurate between Alexandria and Egypt. Petempetôs. Papyrological supplements to the genealogy presented by M. Pezin, 1978. Sur une tablette de Copenhague. Another mummy-label with the same Christian formulation. Two other examples of the imitation of epitaphs on mummy-labels.

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6

van der Vliet, Jacques. "Bringing Home the Homeless: Landscape and History in Egyptian Hagiography." Church History and Religious Culture 86, no. 1 (2006): 39–55. http://dx.doi.org/10.1163/187124106778787132.

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AbstractThis essay evaluates Egyptian hagiography as a historical source by defining its function in the construction of a Christian landscape. To this purpose, it discusses the Bohairic Martyrdom of Saint James the Persian, shifting attitudes towards the burial of monastic saints, Coptic stories about temple conversions, and contending Christian and Muslim traditions concerning the Holy Family in Egypt.

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Nigusie Kassae, V. Michael, and N. N. Morozova. "Interaction of Russia and the Russian Orthodox Church with Christian communities in Egypt and Ethiopia in the second half of the 19<sup>th</sup> — early 20<sup>th</sup> century." Russian Journal of Church History 2, no. 4 (2021): 26–36. http://dx.doi.org/10.15829/2686-973x-2021-68.

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The article presents the history of the relationship of the Russian Orthodox Church with the Christian communities of Egypt and Ethiopia. The article is also concerned with the issue of contacts between the Russian Orthodox Church and the Coptic Church of Egypt in the second half of the 19th and early 20th century. The first almost informal contacts between representatives of the Russian Orthodox Church and the Alexandria Patriarchate allowed Egyptian Christians to get acquainted with the activities of the Russian Orthodox Church, and representatives of the Russian Orthodox Church — with the r

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Eldridge, Aaron. "The political lives of saints: Christian-Muslim mediation in Egypt." Political Theology 20, no. 8 (2019): 694–97. http://dx.doi.org/10.1080/1462317x.2019.1649234.

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9

Sharkey, Heather J. "An Egyptian in China: Ahmed Fahmy and the Making of “World Christianities”." Church History 78, no. 2 (2009): 309–26. http://dx.doi.org/10.1017/s000964070900050x.

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Ahmed Fahmy, who was born in Alexandria, Egypt, in 1861 and died in Golders Green, London, in 1933, was the most celebrated convert from Islam to Christianity in the history of the American Presbyterian mission in Egypt. American Presbyterians had started work in Egypt in 1854 and soon developed the largest Protestant mission in the country. They opened schools, hospitals, and orphanages; sponsored the development of Arabic Christian publishing and Bible distribution; and with local Egyptians organized evangelical work in towns and villages from Alexandria to Aswan. In an age when Anglo-Americ

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10

HOLUBEANU, Ionuț. "Apariția și dezvoltarea vieții monahale în răsăritul creștin în perioada antichității târzii." Teologie și educație la "Dunărea de Jos" 22 (June 30, 2025): 226–51. https://doi.org/10.35219/teologie.2024.03.

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This study provides a short overview of the origins, evolution, and characteristics of monasticism in the Christian East during Late Antiquity. The first part examines the Christian ascetic movement from the 1st to the 2nd centuries AD which served as the basis for the development of monasticism. Then, the main monastic centers in the eastern regions of the ancient Christian world – Egypt, Palestine, Syria and Mesopotamia, Asia Minor, the city of Constantinople, and the diocese of Thrace – are described. The study outlines their distinctive characteristics and their key representatives, such a

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Lowe, Dunstan. "Suspending Disbelief: Magnetic and Miraculous Levitation from Antiquity to the Middle Ages." Classical Antiquity 35, no. 2 (2016): 247–78. http://dx.doi.org/10.1525/ca.2016.35.2.247.

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Static levitation is a form of marvel with metaphysical implications whose long history has not previously been charted. First, Pliny the Elder reports an architect’s plan to suspend an iron statue using magnetism, and the later compiler Ampelius mentions a similar-sounding wonder in Syria. When the Serapeum at Alexandria was destroyed, and for many centuries afterwards, chroniclers wrote that an iron Helios had hung magnetically inside. In the Middle Ages, reports of such false miracles multiplied, appearing in Muslim accounts of Christian and Hindu idolatry, as well as Christian descriptions

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Шуфрин, Аркадий Матвеевич, and И. В. Пашков. "Clement of Alexandria: the Emergence of Christian Subjectivity." Библия и христианская древность, no. 4(4) (December 16, 2019): 103–22. http://dx.doi.org/10.31802/2658-4476-2019-4-4-103-122.

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В статье прослеживается возникновение первого в христианской мысли понимания свободы как основания человеческой субъектности. Оно связано с именем Климента Александрийского. Для этого вначале рассматривается, как понималась свобода сщмч. Иринеем Лионским. Доказывается, что его понимание свободы оставалось в рамках ближневосточного менталитета, примером чего является его трактовка библейской истории о преслушании прародителей, в которой свобода представлена дидактически, как способность человека выбирать между добром и злом. С Климента Александрийского начинается усвоение христианской мыслью гр

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Шуфрин, Аркадий Матвеевич, and И. В. Пашков. "Clement of Alexandria: the Emergence of Christian Subjectivity." Библия и христианская древность, no. 4(4) (December 16, 2019): 103–22. http://dx.doi.org/10.31802/2658-4476-2019-4-4-103-122.

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В статье прослеживается возникновение первого в христианской мысли понимания свободы как основания человеческой субъектности. Оно связано с именем Климента Александрийского. Для этого вначале рассматривается, как понималась свобода сщмч. Иринеем Лионским. Доказывается, что его понимание свободы оставалось в рамках ближневосточного менталитета, примером чего является его трактовка библейской истории о преслушании прародителей, в которой свобода представлена дидактически, как способность человека выбирать между добром и злом. С Климента Александрийского начинается усвоение христианской мыслью гр

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Gołgowski, Tadeusz. "Początki Kościoła monofizyckiego w Egipcie." Vox Patrum 57 (June 15, 2012): 167–80. http://dx.doi.org/10.31743/vp.4125.

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The author presents the history of the Church of Egypt after the Council of Chalcedon (451), and trying to determine the final destruction of the unity of Patriarchate of Alexandria. At the beginning of the crisis were the decisions taken at the Council, but the process of creating a separate patriarchates (Melkite and Monophysite) in Egypt last long. Some researchers, such as William H.C. Frend, consider turning point in this process the death of the Emperor Justinian (565), while in the East began to create a separate Monophysite Church hierarchy. Such conclusions appear premature regards Eg

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Fowden, Garth. "Alexandria between Antiquity and Islam: Commerce and Concepts in First Millennium Afro-Eurasia." Millennium 16, no. 1 (2019): 233–70. http://dx.doi.org/10.1515/mill-2019-0012.

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Abstract Late antique Alexandria is much better known than the early Islamic city. To be fully appreciated, the transition must be contextualized against the full range of Afro-Eurasiatic commercial and intellectual life. The Alexandrian schools ‘harmonized’ Hippocrates and Galen, Plato and Aristotle. They also catalyzed Christian theology especially during the controversies before and after the Council of Chalcedon (451) that tore the Church apart and set the stage for the emergence of Islam. Alexandrian cultural dissemination down to the seventh century is here studied especially through evi

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16

Schouten, Lucy. "Angie Heo, The Political Lives of Saints: Christian–Muslim Mediation in Egypt." Studies in World Christianity 26, no. 2 (2020): 209–11. http://dx.doi.org/10.3366/swc.2020.0303.

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Ramzy, Carolyn M. "Heo, Angie, The Political Lives of Saints: Christian-Muslim Mediation in Egypt." Anthropologica 62, no. 2 (2020): 449–51. http://dx.doi.org/10.3138/anth-2020-0032.br08.

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18

Akhmedova, Nigina. "The Situation of Christian Communities in the Middle East." Oriental Courier, no. 1 (2023): 123. http://dx.doi.org/10.18254/s268684310025300-8.

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The article focuses on the study of the situation of Christian communities in Syria, Lebanon, Iraq, and Egypt. In the Middle East, where Christianity was born more than two thousand years ago, representatives of this faith witnessed a number of socio-political, economic and demographic changes and faced not only oppression from the Muslim community, but also internal confessional contradictions. Syria, Lebanon, Iraq, and Egypt have long been of fundamental importance to Middle Eastern Christian communities, with their sectarian diversity. With the ongoing civil war and extremist activities in

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19

Scott, Rachel M. "The Political Lives of Saints: Christian-Muslim Mediation in Egypt. By Angie Heo." Journal of the American Academy of Religion 88, no. 1 (2020): 290–93. http://dx.doi.org/10.1093/jaarel/lfz109.

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20

Boum, Aomar. "The Political Lives of Saints: Christian-Muslim Mediation in Egypt (By Angie Heo)." Journal of Islamic and Muslim Studies 4, no. 1 (2019): 114–17. http://dx.doi.org/10.2979/jims.4.1.07.

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21

Walsh, Christine. "Medieval Saints’ Cults as International Networks: The Example of the Cult of St Katherine of Alexandria." Studies in Church History. Subsidia 14 (2012): 1–8. http://dx.doi.org/10.1017/s014304590000380x.

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Veneration of the saints was an important element of medieval piety and was pervasive throughout all levels of medieval society. In the early centuries of Christianity there was no formal process for declaring someone a saint and many cults were purely local affairs. However there were a number of saints who enjoyed an international cult. These were often major figures from the early days of Christianity, such as the apostles, the most famous perhaps being Peter, whose cult was centred in Rome at the heart of the western Christian establishment. For those cults that developed an international

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22

Zarzeczny, Rafał. "Saint Menas and His Miracles in the Ethiopian Tradition." Vox Patrum 94 (June 15, 2025): 127–66. https://doi.org/10.31743/vp.18362.

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The fame of St Menas, the Egyptian martyr, spread far beyond Egypt, extending into historical Ethiopia. This widespread reverence stems from the longstanding unity between the Churches of Alexandria and Ethiopia, alongside the significant translation of Copto-Arabic texts into the classical Ethiopic language. By the fourteenth century, The Life and Martyrdom of St Menas was translated into Ge‘ez and became part of the Gadla Samāʽetāt collection of accounts on other prominent saints and martyrs. A concise version of St Menas’s acts appears in the hagiographical compilation for liturgical use, t

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23

Brakke, David. "Canon Formation and Social Conflict in Fourth-Century Egypt: Athanasius of Alexandria's Thirty-Ninth Festal Letter." Harvard Theological Review 87, no. 4 (1994): 395–419. http://dx.doi.org/10.1017/s0017816000030200.

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In histories of the formation of the Christian biblical canon, the thirty-ninthFestal Letterof Athanasius of Alexandria, written for Easter 367, holds a justifiably prominent place. Not only is this letter the earliest extant Christian document to list precisely the twenty-seven books that eventually formed the generally accepted canon of the New Testament, but Athanasius is also the first Christian author known to have applied the term “canonized” (κανονιςόμενα) specifically to the books that made up his Old and New Testaments. Athanasius's canon is explicitly closed: “In these books alone,”

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Kuvatova, Valeria. "Funerary Art of Ptolemaic Alexandria as a Model for an Early Christian Iconographic Cliché." Vostok. Afro-aziatskie obshchestva: istoriia i sovremennost, no. 1 (2023): 6. http://dx.doi.org/10.31857/s086919080023811-9.

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The subject of the study – the phenomenon of cultural appropriation of Ancient pagan iconography by Early Christian art – is approached through the funerary art of Ptolemaic Egypt. The study aims at tracing back the origin of an important Early Christian scene – Jonah under the Gourd Vine – by methods of semiotic analysis and historical contextualization. In the 3rd–4th centuries AD it used to be the most popular Biblical subject throughout the Roman Empire. Some scholars argue that a mythological scene of Endimion’s dream, often carved on Late Antique sarcophagi, served as a model for visuali

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Smith, Geoffrey. "Anti-Origenist Redaction in the Fragments of theGospel of Truth(NHC XII,2): Theological Controversy and the Transmission of Early Christian Literature." Harvard Theological Review 110, no. 1 (2016): 46–74. http://dx.doi.org/10.1017/s0017816016000389.

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Ancient polemicists claim that apocryphal texts contributed to the enduring popularity of the Origenist “heresy” in fourth- and fifth-century Egypt. The anchorite Sopatrus associates “apocryphal literature” with “discussions about the image,” shorthand for Origenist debates over the loss of the image of God in humanity, and urges his hearers to avoid both apocryphal books and the theological controversy they incite. In his festal letter of 401 CE, the archbishop Theophilus of Alexandria rails against Origenist teaching and urges Christians throughout Egypt to reject “Origen's evils” and disreg

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Hupalo, Vira, and Volodymyr Moizhes. "Cult objects from burials of the castle church in Uzhhorod: iconography, symbols, origin." Materials and studies on archaeology of Sub-Carpathian and Volhynian area 24 (December 24, 2020): 396–423. http://dx.doi.org/10.33402/mdapv.2020-24-396-423.

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Analysis was performed on the basis of research carried out in cooperation with the I. Krypiakevych Institute of Ukrainian Studies of National Academy of Sciences of Ukraine and Uzhhorod National University. During the archaeological excavations conducted in 2018–2019 on the territory of Uzhhorod Castle, the remains of burials within the ruins of the church were studied. It is noted that plundered remains were destroyed in the crypts and beyond their borders. Among the fragmentarily preserved funeral equipment were found personal items of Christian worship, which lay mostly in a redeposited st

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Shenoda, Maryann M. "DISPLACING DHIMMĪ, MAINTAINING HOPE: UNTHINKABLE COPTIC REPRESENTATIONS OF FATIMID EGYPT." International Journal of Middle East Studies 39, no. 4 (2007): 606a. http://dx.doi.org/10.1017/s0020743807071413.

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The Copto-Arabic Synaxarion entry for the repose of Abraham ibn Zurءah (975-78), sixty-second patriarch of the See of Alexandria, commemorates the miraculous moving of Muqattam Mountain (outside of Cairo) in response to a devastating challenge posed to Coptic Christians by Fatimid caliph Muءizz li-Din Allah (969-75). The challenge—move Muqattam Mountain or be persecuted—unfolds as an important representative narrative of Christian-Muslim relations in medieval Coptic literature. The Muqattam narrative maintains hope by veiling religious-political commentary in the cloak of a miraculous or “unth

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Palombo, Cecilia. "The View from the Monasteries: Taxes, Muslims and Converts in the “Pseudepigrapha” from Middle Egypt." Medieval Encounters 25, no. 4 (2019): 297–344. http://dx.doi.org/10.1163/15700674-12340048.

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Abstract This paper analyzes a group of homilies composed in Middle Egypt around the early ninth century CE by monastic leaders who had to cope with unsettling changes in local politics and society. The corpus deals with issues of taxation, economic distress and conversion to Islam in subtle and indirect ways, showing the inside perspective of Christian leaders on developments on which we are informed primarily from documentary papyri and historical works. It highlights the view of a certain segment of Egyptian Christianity on Islam and ongoing processes of Islamization, adding to the better-k

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Swanson, Mark N. "The Martyrdom of Jirjis (Muzāḥim): Hagiography and Coptic Orthodox Imagination in Early Fatimid Egypt". Medieval Encounters 21, № 4-5 (2015): 431–51. http://dx.doi.org/10.1163/15700674-12342205.

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The tenth-century neomartyr Jirjis (called Muzāḥim before his conversion to Christianity and baptism) is well known from the précis of his Martyrdom preserved in the Copto-Arabic Synaxarion (entry for 19 Baʾūna). The full text of the Martyrdom (as preserved in the fourteenth-century manuscript Cairo, Coptic Museum, History 469) allows us to date Muzāḥim’s imprisonments and execution to the year 978. If, as is probable, the Martyrdom was composed soon afterwards, it is a valuable witness to intercommunal relations and to processes of Coptic identity-definition in the early Fatimid period in Egy

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Gwiazda, Mariusz. "Pilgrim Town of Philoxenite and Settlement Continuation in the Early Islamic Hinterland of Alexandria, Egypt." Journal of Islamic Archaeology 10, no. 1 (2023): 5–36. http://dx.doi.org/10.1558/jia.24820.

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The history of settlements in the Mareotis region or the immediate hinterland of Alexandria in the first century following the Arab conquest of Egypt has not been sufficiently studied. Earlier findings stated that the region had suffered a settlement crisis prior to the second half of the 7th century AD, with an unstable hydrological situation as the contributing factor. Those findings contradicted the results of the archaeological excavations at Philoxenite, a town located in the western part of the Mareotis region. The Byzantine buildings and public spaces studied at that site had been in us

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Halvorsen, J. Sergius. "Preaching the Impossible in the Face of the Unthinkable: Nonviolence, Love, and Thanksgiving in a Coptic Easter Sermon." Religions 15, no. 4 (2024): 455. http://dx.doi.org/10.3390/rel15040455.

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This essay examines the Holy Monday sermon by Boules George, a senior priest at St. Mark Church in Cairo, that was preached the day after the Palm Sunday suicide bomb attacks against St. George Coptic Orthodox Church in Tanta and St. Mark Coptic Orthodox Cathedral in Alexandria in Egypt in 2017, which left forty-four people dead and more than one hundred injured. The sermon addressed Coptic Orthodox Christians in Cairo as well as the wider Coptic Orthodox community in Egypt and throughout the world through a live video broadcast. The sermon is remarkable for presenting a radical call to nonvio

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Longo, Angela. "A proposito di Giovanni Filopono cristiano e gli studi di Étienne Évrard." Elenchos 43, no. 1 (2022): 165–78. http://dx.doi.org/10.1515/elen-2022-0009.

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Abstract The studies of É. Évrard, recently published by M.-A. Gavray (2020), are high quality works which allow to immerse oneself in the context of the Platonic-Aristotelian school of Alexandria in Egypt throughout the sixth century AD. They mostly focus on the figure and work of Joannes Philoponus, with specific attention to the compositional technique of his Commentary on Aristotle’s Physics and of On the Eternity of the World against Aristotle. Despite being strongly critical of the Stagirite on some points, also due to his Christian faith (as with regard to the eternity of the world, whi

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Mitri, Monica. "“Then He Stabbed Me with a Spear”: Aggressive Sacred Images and Interreligious Polemics." Method & Theory in the Study of Religion 34, no. 1-2 (2021): 86–104. http://dx.doi.org/10.1163/15700682-12341532.

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Abstract This paper studies Coptic communal identity in early Islamic Egypt by analyzing two hagiographical narratives from the Christian Copto-Arabic text The History of the Patriarchs of Alexandria. The narratives relate incidents of sacred images that become ‘aggressive’ when they retaliate against insults. Although the relation between religious violence and sacred art has merited much scholarly attention, the focus is usually on humans as the aggressors and sacred art as the victim. The reverse is scarcer, and its rarity means we miss an opportunity to rethink such narratives as communica

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Armanios, Febe, and Andrew Amstutz. "EMERGING CHRISTIAN MEDIA IN EGYPT: CLERICAL AUTHORITY AND THE VISUALIZATION OF WOMEN IN COPTIC VIDEO FILMS." International Journal of Middle East Studies 45, no. 3 (2013): 513–33. http://dx.doi.org/10.1017/s0020743813000457.

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AbstractThis article examines the depiction of women and gender within Coptic Orthodox video films or “hagiopics” produced between 1987 and 2010. As part of a recent religious renewal, hagiopics have expanded, altered, and reinvented traditional stories of saints and pious figures and have also generated, within this traditionally patriarchal setting, a wider space for the articulation of female voices. While their inclusion can be seen as potentially empowering for women, this paper suggests that during Pope Shenouda III's reign (1971–2012), the films became a powerful vehicle for broadcastin

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Mcguckin, John Anthony. "Martyr Devotion in the Alexandrian School: Origen to Athanasius." Studies in Church History 30 (1993): 35–45. http://dx.doi.org/10.1017/s042420840001158x.

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The Christian interpretation of fatal persecution was a complex one with distinct ecclesial themes merging with Jewish elements from apocalyptic and biblical literature, as well as Hellenistic motifs such as the constancy of the Socratic martyr. The New Testament understanding of the term ‘martyr’ is predominantly that of legal witness, although some specific senses of blood-witness are emerging already in the first century and have become common by the second. Varying reactions can be traced in the literature of different parts of the Church: for example, in Rome, Alexandria, Asia, Africa, or

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Mears, Jeffrey. "At last Towards the Good: The Eschatology of St. Gregory of Nyssa." Kenarchy Journal 7 (June 2025): 22–40. https://doi.org/10.62950/vupl72.

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In this paper, I will demonstrate that Gregory of Nyssa provides a compelling and beautiful alternative vision of last things, one that not only remains within the bounds of Christian Orthodoxy, but is sourced from its very roots. Gregory’s theology is centered around his vision of a God who is indeed only good and who has an ultimately good plan for all of humanity. Western evangelicals’ current hellish iteration of Christianity claims that God is good in ways that necessarily contradict human comprehension. In contrast, Gregory elevates the goodness of God beyond human comprehension. His bel

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Grafton, David D. "The Political Lives of Saints: Christian‐Muslim Mediation in Egypt. By AngieHeo, Oakland, CA: University of California Press, 2018. Pb. 294 pages." Muslim World 110, no. 2 (2020): 267–69. http://dx.doi.org/10.1111/muwo.12331.

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Marc’hadour, Germain. "Exile and Thomas More." Moreana 44 (Number 171-, no. 3-4 (2007): 34–54. http://dx.doi.org/10.3366/more.2007.44.3-4.6.

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In Christian parlance, using philosophical analogy, exile is a polyhedric term. More encountered it in both Testaments, with the nomadic life of the patriarchs, the exodus from Egypt, the deportation to Babylon, the persecution that created a diaspora of the Church from the very first century; also in the experience of many saints including archbishops of Canterbury, in England’s dynastic wars which forced successive sovereigns to seek refuge on the Continent; even in pagan antiquity. Anglican uniformity drove many members of More’s entourage to Flanders or France; under Edward VI and Elizabet

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Öz, Cüneyt. "A late roman Ampulla with the depiction of Saint Menas from Andriake Church B." Cercetări Arheologice 30, no. 1 (2023): 237–46. http://dx.doi.org/10.46535/ca.30.1.13.

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This study elaborates on an ampulla found in Church B in Andriake harbor. Church B, one of the six churches in Andriake, was built in the early 5th century AD and was in use until the early 7th century. There is a depiction of Saint Menas in the gesture of orans on both sides of the ampulla, which was found in the church during the excavation between 2011-2013. Additionally, on both sides of Menas, there are camels bent over on his feet. The ampulla, thought to have been produced in the Saint Menas sanctuary, is dated to the early 7th century AD. Saint Menas is one of the military saints born

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Chistyakova, Olga, and Denis Chistyakov. "Eastern Patristics on Human’s Free Will and Divine Predestination: Conceptual Continuity in the Contemporary Russian Culture." Religions 12, no. 10 (2021): 900. http://dx.doi.org/10.3390/rel12100900.

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This article deals with the most crucial philosophical and theological issue of correlation of freedom, freedom of will, and Divine predestination, which arose in shaping the Christian doctrine and remains emergent for contemporary Russian culture and society. This problem permeated all the centuries of Christianity’s formation, beginning with the period of apologetics, but it reached its climax in the classical Patristics epoch during the Byzantine Trinity and Christological theological disputes between the Western and Eastern Church Fathers. In theological discussions, they formed subtle dif

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John, Albert. "Reviewer Acknowledgements for International Journal of Chemistry, Vol. 13, No. 2." International Journal of Chemistry 13, no. 2 (2021): 41. http://dx.doi.org/10.5539/ijc.v13n2p41.

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International Journal of Chemistry wishes to acknowledge the following individuals for their assistance with peer review of manuscripts for this issue. Their help and contributions in maintaining the quality of the journal is greatly appreciated. Many authors, regardless of whether International Journal of Chemistry publishes their work, appreciate the helpful feedback provided by the reviewers.   &nbsp;  Reviewers for Volume 13, Number 2  &nbsp;  &nbsp;  &nbsp;  Abdallah El-Gharbawy, Alexandria University,

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Walker, Paul E. "Al-Ḥākim and the Dhimmīs". Medieval Encounters 21, № 4-5 (2015): 345–63. http://dx.doi.org/10.1163/15700674-12342201.

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Dhimmī (non-Muslim subjects, mostly Christians and Jews, who were afforded protection by the Islamic state) persecution in Islamic Egypt included most notably that instigated by the Fatimid caliph al-Ḥākim from about 395/1004 until near the end of his reign in 411/1021. This ruler imposed burdensome restrictions and sumptuary regulations on Jews and Christians, causing significant numbers of them to adopt Islam. He also commenced the state-sponsored destruction of churches and synagogues, most famously the Church of the Holy Sepulchre. And yet, near the end, this same caliph relented, mitigati

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Бибиков, Михаил Вадимович. "Состав и содержание поствизантийских греческих описаний Святой Земли". Theological Herald, № 2(53) (15 червня 2024): 152–72. https://doi.org/10.31802/gb.2024.53.2.007.

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Задачей статьи является обзор поствизантийских описаний Палестины, Сирии, Египта и других святых мест христианского Востока ради обобщения выявленных материалов в изучаемых текстах. Методами работы стали сравнительно-исторический, текстологический при сопоставлении различных редакций и переводов памятников, а также лингво-компаративистский метод при колляции греческих, латинских, древнеславянских и восточных описаний Святой Земли. Переход от собственно византийской к поствизантийской традиции описания Святой Земли органичен и тематически почти незаметен: в новых условиях туркократии паломничес

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Rozumna, Yuliia. "The Person and Activities of the Holy Spirit in the Monastic Lives and Writings of Late Antiquity." NaUKMA Research Papers in Philosophy and Religious Studies 15 (June 30, 2025): 33–41. https://doi.org/10.18523/2617-1678.2025.15.33-41.

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The doctrine of the Trinity, which was fiercely debated during the fourth century, is one of the key teachings of the Christian Church. Researchers have mostly focused on the theoretical tenets and historical development of this dogma. However, according to Christian believers, God is alive—and not just a concept, but a person. Thus, it is interesting to see how this theoretical idea of God was preceived and realised in practical life, especially in the lives of holy individuals, who were believed to have closer contact with God—and particularly with the Holy Spirit, who became more present an

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Walton, Jeremy F. "Heo, Angie. 2018. The political lives of saints. Christian–Muslim mediation in Egypt. Berkeley, CA: University of California Press. 316 pp. Pb. US$34.95. ISBN: 9780520297982." Social Anthropology 28, no. 1 (2020): 197–98. http://dx.doi.org/10.1111/1469-8676.12727.

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Krueger, Frederic. "“The Angel of the Topos Shall Bless You”: Preliminary Report on the Cult of the Altar-Angels in Late Antique Egypt." Zeitschrift für Antikes Christentum / Journal of Ancient Christianity 26, no. 2 (2022): 284–304. http://dx.doi.org/10.1515/zac-2022-0022.

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Abstract This article presents a first look at some of the key sources and hypotheses of ongoing research on a significant yet ill-studied figure in late antique Egyptian-Christian piety: The “Angel of the Altar,” or “of the Topos,” and later “of the Sacrifice” as he is still invoked in the Coptic liturgy today. Since the 4th century, church canons and literary works aiming to instill fear of the altar in monks and clerics warn of the angel guarding it, who can only be seen by monastic and clerical leaders in visions which become a common feature of post-Chalcedonian Coptic homiletics. This an

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Şevket, YILDIZ. "The Roots of Andalusian Civilization and Experience of Living Together." INTERNATIONAL JOURNAL OF HUMANITIES AND ART RESEARCH 8, no. 3 (2023): 294–302. https://doi.org/10.5281/zenodo.8351055.

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Spain is a South-Western European country located primarily on the Iberian Peninsula. In this region, the first known settlers are the Iberian people. Spain, which came under Roman rule in the second century BC, was invaded by the Germanic peoples at the beginning of the fifth century AD. First the Vandals and then the Visigoths settled here and established their dominance. At the beginning of the eighth century, with the Islamic conquests, Arab and Berber peoples came and settled in this region. While Eastern Rome resisted for a long time the military campaigns that started in the middle of t

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Kadurina, A. O. "SYMBOLISM OF ROSES IN LANDSCAPE ART OF DIFFERENT HISTORICAL ERAS." Problems of theory and history of architecture of Ukraine, no. 20 (May 12, 2020): 148–57. http://dx.doi.org/10.31650/2519-4208-2020-20-148-157.

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Background.Rosa, as the "Queen of Flowers" has always occupied a special place in the garden. The emergence of rose gardens is rooted in antiquity. Rose is a kind of “tuning fork” of eras. We can see how the symbolism of the flower was transformed, depending on the philosophy and cultural values of society. And this contributed to the various functions and aesthetic delivery of roses in gardens and parks of different eras. Despite the large number of works on roses, today there are no studies that can combine philosophy, cultural aspects of the era, the history of gardens and parks with symbol

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Nicolaides, Angelo. "Reflections on the City of Alexandria and the growth of the early Christian faith." Pharos Journal of Theology 103 (December 2021). http://dx.doi.org/10.46222/pharosjot.10310.

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The city of Alexandria in Egypt was and remains the centre of the Orthodox Patriarchate of Alexandria, and it was one of the major centres of Christianity in the Eastern Roman Empire. St. Mark the Evangelist was the founder of the See, and the Patriarchate's emblem is the Lion of Saint Mark. It was in this city where the Christian faith was vigorously promoted, and in which Hellenic culture flourished. The first theological school of Christendom was stablished which drove catechesis and the study of religious philosophy to new heights. It was greatly supported in its quest by numerous champion

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Zając, Barbara. "Arab-Byzantine and Umayyad coins from Marea/Philoxenite: preliminary observations." Polish Archaeology in the Mediterranean, 2024. http://dx.doi.org/10.37343/uw.2083-537x.pam33.05.

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Archaeological research at Marea/Philoxenite, conducted by the Polish Centre of Mediterranean Archaeology, University of Warsaw in collaboration with the Archaeological Museum in Kraków since 2000, has focused mainly on the site of the Great Basilica — one of the largest Christian basilicas of Egypt — and some other parts of the city. Research to date has shown that the city reached its peak development during the Byzantine period. It was one of the most important centers along the route leading from Alexandria to the sanctuary of Saint Menas at Abu Mina. To date, the site has yielded more tha

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