1/08/2012
Church Magazine
Mother of God Theotokos
“Behold, the virgin shall be with child, and bear a Son, and they shall call His name Immanuel.” (Is 7:14) Lecture I: St. Mary’s Pe rpetual Virginity & Immaculate Conception
When the Word of God was Incarnate, He was not particular about the kind of place where He would be cradled or the clothes He would wear or the food He would eat; but He was definitely very particular about the woman who was to be His mother. Thus, St. Mary’s virginity is not a matter of her own private life, but rather a biblical reality, which belongs with our faith in Lord Jesus Christ. The Tradition of the Church holds that St. Mary remained a virgin all her life; before the pregnancy, during childbirth, and until she departed. The above-mentioned prophecy refers to St. Mary directly and literally. It accurately describes her state as being virgin and betrothed at the same time. For the Hebrew term used for “virgin” is “almah” and not “betulah” nor “issa”. The word almah means a virgin maiden who may be betrothed, while betulah means a virgin who is not betrothed and finally the word issa means a married lady. It is noteworthy that the word almah is used in the prophecy to mean the continuation of the state of virginity and for this reason it has been translated “the virgin” and not “a virgin”. Another Prophet confirms St. Mary’s perpetual virginity as he says, “The Lord said to me: This gate shall be shut, it shall not be opened, and no
man shall pass through it, because the Lord, the God of Israel, has entered by it, therefore it shall be shut.” (Ezek 44:2,3) This sealed gate is symbol of Virgin Mary’s perpetual virginity, for the Lord entered her womb and its seals were never broken and no other passed through it i.e. Virgin Mary did not give birth to anyone else.
The inability of a virgin to conceive without human seed represents our poverty and inability to save ourselves and to bring into being One who can save us. God comes to us, born of a virgin not because of our human efforts and merits, but rather as a Divine grace bestowed on us. Now, if St. Mary ceased to be a virgin then this symbolism would be voided for it would imply that we become able to save ourselves. However, Virgin Mary’s perpetual virginity does not mean that we are to be passive in our spiritual life, for God did not force Himself in her womb nor did she conceive Him unwillingly, but she rather played an active role being obedient and accepting.
According to the Tradition of the Church, St. Mary was born to elderly parents: St. Joachim and St. Anna. At the age of three, she was presented to the Temple; this Marian feast of her presentation to the Temple is celebrated on the third of the Coptic month Keiahk. At the age of twelve, the priests assembled to discuss what they had to do with St. Mary, as she should leave the temple. They called twelve men from the tribe of Judah and deposited their staffs in the Temple. On the next day, the high priest Abiathar gave
each one his staff. As St. Joseph stretched his hand to receive his staff, mmediately a dove, went forth from its top fluttering a long time among the pinnacles of the Temple before flying towards heaven. Everybody congratulated the old man saying, “You became blessed in your old age, father Joseph, in that God has shown you fit to receive Mary.” St. Joseph declined at first because of his old age but then obeyed when the priests threatened him with the wrath of God. According to the Jewish tradition, the nuptial consists of two steps: betrothal and marriage proper. After certain financial arrangements, the couples were betrothed to one another. This betrothal was in every respect equivalent to present day marriage but without any sexual relationship. The betrothed virgin was called the man’s wife and she would become a widow if her betrothed died claiming the financial settlement accorded to a wife when widowed. In case of infidelity she was liable to the same punishment as an adulterous wife and like a wife she could not be dismissed without a bill of divorce. 228 If the betrothed woman had not been previously married, she usually waited a year before the second step, the marriage proper, was undertaken. Now we can understand why Virgin Mary was called St. Joseph’s wife (Mt 1:20) even though they were only betrothed and not married. Someone might ask if there was an agreement between Virgin Mary and St. Joseph to live in virginity even after the second step of marriage was taken. St. Augustine confirms this in his comments on St. Mary’s question to the Angel, “How can this be, since I do not know a man?” (Lk 1:34) saying: ‘Surely she would not say that unless she had previously
vowed her virginity to God and intended to keep it.’
Protestants oppose the idea of the perpetual virginity of St. Mary. They use the same argument of a heretic who lived in the fourth century called Helvidius. St. Jerome refuted his claims and defended the doctrine of the perpetual virginity of St. Mary. In what follows, we shall, by the grace of God, present Helvidius’ objections and their refutation. Objection # 1: Lord Jesus was called “her firstborn Son” (Mt 1:25; Lk 2:7) therefore; she must have had other children. Refutation: It is the custom of Holy Scripture to designate with the title “firstborn” not the one who subsequently has brothers or sisters, but the one who is born first: • “Consecrate to Me all the firstborn, whatever opens the womb among the children of Israel, both of man and beast; it is Mine.” (Ex 13:2) Therefore, Our Lord was brought to Jerusalem forty days after His birth according to the Law. Thus every only child is a firstborn but not every firstborn is an only child. Objection # 2: It is written that St. Joseph “did not know her till she had brought forth her firstborn” (Mt 1:25) this must imply that he knew her after the Lord’s birth. Refutation: The word ‘till or until’ by no means necessarily implies that St. Joseph knew her after the birth of Lord Jesus Christ. For the word ‘till’ does not in any way imply the opposite of what is mentioned before it; this word in Holy Scriptures means eternally. For example:
• “The Lord said to my Lord. Sit at my right hand till I make Your enemies Your footstool” (Ps 110:1) Could it be that this means that our Saviour Lord Jesus Christ won’t sit at the right hand of the Father and reign with Him unto the ages of ages? We well know that “of His Kingdom there shall be no end” (Lk 1:33) • “Then he sent out a raven, which kept going to and fro until the waters had dried up …” (Gen 8:7) Does this mean that the raven returned at one point to the ark? But we know that the raven never returned. • “Michal the daughter of Saul had no children to [till / until] the day of her death.” (2 Sam 6:23) Does this mean that she gave birth to children after her death, since it says “unto her death”?
Objection # 3: It is written, “Mary was betrothed to Joseph, before they came together, she was found with child of the Holy Spirit.” (Mt 1:18) thus they must have come together afterwards. Refutation: The purpose of the Holy Gospel is to highlight the fact of the Virginal Birth of Lord Jesus Christ and this is why St. Matthew underscores the fact that Virgin Mary conceived without human seed but in no way this implies that St. Mary and St. Joseph came together after the birth of the Lord. 229 Objection # 4: Many verses mention “the brothers” of the Lord (Mt 12:46; 13:54-56; Mk 6:1-3; Jn 2:12; Acts 1:14; Gal 1:18,19) Who are these brothers? Refutation: The term “brothers” is used in Holy Scripture for: a) Blood brotherhood
• “I am with you always, even to [unto] the end of the age.” (Mt 28:20)
b) Common nationality “Even His brothers did not believe in Him.” (Jn 7:5)
Does this mean that the Lord will depart from us at the end of the world?
c) Close relatives
Therefore, in Holy Scriptures, the word “till / until / unto” conveys the meaning of eternity. Thus, the Lord will be eternally with His apostles and those who have kept His commandments, and He will always be on the right hand of the Father sharing His Eternal Reign. Thus, the raven will never return to the ark, and Michal, after her death, will never acquire children. And in this way exactly, the just and Godfearing Joseph never knew she that was a virgin – a virgin before the Divine Birth, during the Divine Pregnancy, and after the Divine Birth – the most holy and most pure Virgin Mary.
In the case of the Lord’s brothers, the third meaning applies. For example Lot was called Abraham’s brother even though he was his nephew (Gen 11:31; 14:14) - Boaz spoke of his relative Elimelech as his “brother” (Ruth 4:3) – Joab called Amasa, his first cousin (2 Sam 17:25), “brother” (2 Sam 20:9). Thus according to St. Jerome, the brothers of the Lord were the sons of St. Mary the wife of Alphaeus, Virgin Mary’s sister. (Jn 19:25)
d) Friendship
There is, however, a second view for the meaning of the word “brothers” of the Lord. This view states that these “brothers” are sons of St.
Joseph from a previous marriage. Some Coptic, Syrian and Greek documents followed the same idea. Nevertheless, some theologians, including H.H. Pope Shenouda III, reject this view for the following reasons: 1. If these brothers of Lord Jesus Christ were in fact older than Him, having been born of an earlier marriage of St. Joseph, then why are they not mentioned in the Lord’s Infancy narrative, especially the escape to Egypt? 2. The impression left by the Holy Gospel of St. Luke concerning the story of Lord Jesus Christ in the Temple (Lk 2:41-52) is that even twelve years after the Lord’s Birth, the Holy Family consisted of three persons only. 3. St. Matthew refers to Lord Jesus Christ as the heir of St. Joseph, the son of David, but if He had other older brothers (sons of St. Joseph) then Lord Jesus would not have been his heir. 4. If Lord Jesus Christ had older brothers, He would have left His mother in their home and would not have trusted her to St. John. 5. How could it be that these “brothers” are from St. Joseph’s former wife who died when it is mentioned that Mary the mother of James and Joses was present during the crucifixion and burial of the Lord (Mk 15:47)? Q: Why do we call St. Mary “evervirgin” when Lord Jesus Himself calls her “woman”, which means that she was married and not a virgin? A: First of all, we need to point out that the word “woman” used by Lord Jesus Christ is noted by Liddle & Scott (Abridged Edition, p. 147) as being, ‘a term of respect, mistress,
lady …’ This is very obvious when our Lord, on the cross, addresses Virgin Mary saying, “Woman, behold your son.” (Jn 19:12) for even while suffering He did not forget to care for her and when He called her “woman” in no way did He say it as a sign of disrespect, but only in the sense of gender. That is exactly how the angels spoke to St. Mary Magdalene at the tomb, “Woman, why are you weeping?” (Jn 20:13) – Secondly, when God created Eve from the side of Adam, and led her to him and he named her woman, was Eve thus married just because Adam called her woman? Likewise, wasn’t Eve a virgin? Thus, Eve was created virgin by God, and God along with Adam, called this virgin “woman” for she had a female, and not a male, nature, showing thus the feminine gender.
Mary’s holiness is unique and surpasses heavenly creatures; she passed all her life in holiness as the true Ark of the Covenant, which was made of incorruptible wood laid with Gold from inside and outside. The Orthodox Church, whose love towards St. Mary is deep-rooted, considers her more holy than all the heavenly creatures, whilst a natural member of the human race. We do not set her apart from the human race by assuming that she was born without original sin (Immaculate Conception), as if she was born of no human seed. Thus, the Church makes a dis tinction between St. Mary’s life before and after the moment of Divine Incarnation.
In no way is it understood that God and Adam called her who was received from the side of Adam (and was still a virgin) a woman with the meaning of married woman. Therefore, Holy Scripture does not call the Mother of God woman and thereby mean married woman, as some Protestants believe, but with the word woman reveals only the female gender of the Ever-Virgin Mary, while simultaneously, in a hidden or concealed manner, saying that she is “the woman” (Gen 3:15) whose seed (Lord Jesus Christ) will bruise the head of the serpent and through her shall come the salvation of mankind.
(Lk 1:47)
(Adapted from ‘The Truth of our Faith’ by Elder Cleopa of Romania) E St. Mary’s Immaculate Conception: Some Church fathers do not believe Virgin Mary to be without faults, such as St. Irenaus, Origen, St. John Chrysostom. However, these opinions do not represent the widespread Mariologiacl Tradition of the early Church. We believe that St.
St. Mary herself declared her need of salvation when she said, “my spirit has rejoiced in God my Savior.”
This Orthodox concept preserved our Church from any exaggeration or confusion between Lord Jesus Christ and His blessed mother; no worship is offered to her, but only veneration and praise. In other words, in the Orthodox Church there is an accurate line that divides Lord Jesus Christ from His blessed mother; the only one who was Immaculately Conceived is our Lord Jesus Christ. * This lecture is adapted from ‘Comparative Theology’ by H.H. Pope Shenouda III and ‘St. Mary in the Orthodox Concept’ by Fr. Tadros Malaty.
St. Mary has many titles that are used by the Coptic Orthodox Church such as:
This is a Greek word composed of two syllables: 'Theo' meaning 'God', and 'tokos' meaning 'bearer'; that is, 'she who bore God in her womb'. This theological term has its origins in the Bible, in the following places: • The archangel Gabriel announced to St. Mary saying, "The Holy Spirit will come upon you, and the power of the Highest will overshadow you; therefore, also, that Holy One who is to be born will be called the Son of God" (Lk 1:35). • Elizabeth said to St. Mary, "But why is this granted to me, that the mother of my Lord should come to me?" (Lk 1:43). • Isaiah prophesied concerning St. Mary and said "Behold, the virgin shall conceive and bear a Son, and shall call His name Emmanuel." (Is 7:14 and Mt 1:23)
she carried the incarnate God in her womb. According to Acts 7:49, "Heaven is My throne, and earth is My footstool", God dwells in heaven, and therefore we call St. Mary the 'second heaven' because God descended and dwelt within her.
St. Mary carried our Lord Jesus Christ, Who is the True Light of the world (Jn 8:12), and for this reason, we give her this title. In the introduction to the Creed, we also say 'We exalt you the Mother of the true Light...'
St. Mary carried bore our Lord Jesus Christ, the 'Sweet Aroma'. On another point, the union, within the censor, of charcoal and fire, symbolizes the unity between the Divinity and Humanity of our Lord, and thus we call her the 'golden censor' because
Moses saw a burning bush that was not consumed, "And the Angel of the Lord appeared to him in a flame of fire from the midst of a bush. So he looked, and behold, the bush burned with fire, but the bush was not consumed" (Ex 3:2). The fire is a symbol of God, "For the Lord your God is a consuming fire" (Deut 4:24), and the burning bush, which was not consumed by fire, is a symbol of St. Mary, who carried the fire of the Divinity in her womb and was not consumed by it.
This rod sprouted, put forth buds, produced blossoms, and yielded ripe almonds, without being planted nor watered (Num 17:1-11), and for this reason, it is a symbol of St. Mary, who being virgin, gave birth to God the logos.
In the fraction of advent, the priest says 'She being virgin, gave birth to Him, and her virginity is sealed.' We believe that St. Mary's virginity existed before, during and after the birth of our Lord Jesus Christ. Ezekiel prophesied regarding her virginity and said "Then He brought me back to the outer gate of the sanctuary which faces toward the east, but it was shut. And the Lord said to me; this gate shall be shut, it shall not be opened, and no man shall enter by it, because the Lord God of Israel has entered by it, therefore it shall be shut." (Ez 44:12). This closed gate is a symbol of St. Mary's perpetual virginity.
"Then he dreamed, and behold, a ladder was set up on the earth, and its top reached to heaven; and there the angels of God were ascending and descending on it." (Gn
28:12) This Ladder is a symbol of St. Mary because our Lord Jesus Christ came down from heaven to earth by taking flesh through her, and thus she was the junction between heaven and earth.
Our Lord Jesus Christ is the 'True Manna' Who descended from heaven and gave life to the world- "This is the bread which came down from heaven-not as your fathers ate the manna, and are dead. He who eats his bread will live forever." (Jn 6:58). Thus St. Mary is the 'golden pot' who carried the 'True Manna' in her womb (Ex 16:32-33).
"...and behind the second veil, the part of the tabernacle which is called the Holiest of All, which had the golden altar of incense and the ark of the covenant overlaid on all sides with gold, in which
were the golden pot that had the manna, Aaron's rod that budded, and the tablets of the covenant; and above it were the cherubim of glory overshadowing the mercy seat." (Heb 9:3-5) This Ark was overlaid on all sides with gold, and this is a symbol of St. Mary's purity that is like the pure gold. It contained the manna, which is a symbol of Jesus Christ, the 'Living Bread', and the tablets of the covenant, which are a symbol of Jesus Christ the Word (Jn 1:1). It also had placed above it the cherubim of glory, overshadowing the mercy seat, which is why in the icon of St. Mary we see angels overshadowing her.
The entire life and character of St. Mary is one of inner glories and riches, “for the Lord does
not see as man sees for manlooks at the outward appearance but the Lord looks at the heart.” (1 Samuel 16:7). For this reason St. Paul says, “We do not look at the things which are seen but at the things which are not seen. For the things which are seen are temporary but the things which are not seen are eternal”. (2 Corinthians 4:18).
”You are the ark, overlaid with gold on all sides, which is made of undecaying wood, for she was clothed with the glory of the divinity from within and without (Sunday Theotokia)”. “The royal daughter is all glorious within the palace; her clothing is woven with gold”. (Psalm 45:13). On the exterior,
St. Mary had nothing for which others could envy her; she was not famous, nor rich, she kept content and silent in her inner glory. She gloried in her Lord and Saviour, “My
soul rejoices in God my Saviour.” (Luke 1:46-47).
meditations, gentle spirit and powerful faith in Christ. Therefore Elizabeth exalts St. Mary saying,“Blessed are you
among women, blessed is the fruit of your womb and blessed is she who believed that there shall be a fulfillment of these things”. (Luke 1:42-44). The
St. Mary was rich in grace; Archangel Gabriel greets her: “Rejoice
highly favoured one…do not be afraid Mary, for you have found favour with God. (Luke 1:28-30). “Hail to you full of grace, hail to you who has found grace, hail to you who has given birth to Christ, the Lord is with you”. (Saturday Theotokia). “Many daughters have done well but you excel thsem all.” (Proverbs 31:29). St. Mary possessed the inner richness of a submissive and obedient heart, deep prayer and praises, contemplation and
humble
St.
Mary
“kept all these things in her heart and pondered them in her heart” (Luke 2:19).
”The Father looked from above and could not find any one like you. He came and was incarnated from you”. (Wednesday Theotokia). In the Morning Prayer we beseech St. Mary, the Father chose you, the Holy Spirit over shadowed you and the Son, in humility, was born from you asking to redeem the world He
created. St. Mary’s inner beauty radiated great joy to all humanity as we chant saying, “Hail to St.
Mary the joy of Generations”. St. Mary’s inner beauty is reflected in her concern for others. Over the mountains she traveled with haste to assist her frail cousin Elizabeth (Luke 1:39). At the wedding of Cana of Galilee she tells her Son and Lord they have no wine (John 2:3). This inner beauty made St. Mary a second heaven where God the Logos dwelt. St. Peter stresses inner beauty by saying,
“Do not let your beauty be that outward adorning of arranging the hair, of wearing gold, or of putting on fine apparel; but let it be the hidden person of the heart, with the incorruptible ornament of a gentle and quiet spirit, which is very precious in the sight of God.” (1 Peter 3:3-4).
St. Mary was most pure in mind, heart and thoughts. Thus, St. Mary became a living sanctuary for the Lord of Hosts to dwell. David the Prophet asks, “How can a young
man cleanse his way, by taking heed to your word. (Psalm 119:9). Christ clarified this saying, “You have been made clean already by the words I have spoken to you, abide in Me and I in you”. (John 15:3). Indeed, “blessed are the pure in heart for they shall see God” (Matthew 5:8). St. Paul adds, “To the pure all things are pure but to those who are defiled and unbelieving nothing is pure but even their minds and conscience are defiled.” (Titus 1:15). “You have become the stock of purity and the vessel that carries the true Manna; O pure Mother of God, O honoured Virgin” (Theotokia of Tuesday).
”You are higher than the Cherabim and found more honourable than the Seraphim (Sunday Theotokia). This honour was because St. Mary was clothed with authentic humility (1 Peter 5:5), “for God
resists the proud but gives grace to the humble” (James 4:6). Indeed
the
more
we,
“humble yourselves in the sight of the Lord and he will lift you up” (James 4:10). St. Mary always perceived herself as the handmaid of the Lord.
“Blessed and perfect are you, O who has found all grace, before the King of glory, our True Lord. You deserved all honour, more than any one on Earth, for the Word of the Father, came and was incarnate of you.” (Wednesday Theotokia).
Wednesday 22 of August
childhood in the Temple
believed
the Church celebrates the
serving, worshipping and
absolutely.
Feast of the Assumption
praying. She took up a
the
of St Mary. As we celebrate this great Feast for the great intercessor
responsibility which no other human could take. Her faith surpassed that of
Wedding of Cana to do whatever he asks them to do. Who can express the
the Mother of God St Mary the mother of True Light, let us also learn from St
the elders and wise. She believed in what St Zachariah the priest could
feeling inside her under the cross better than what we read in Agpia: “the
Mary and take her as our model in all virtues as the
not even comprehend. In her great humbleness she
world rejoice at acceptance of
Bible has commanded us to remember those who rule over us who have
went quickly to her relative Elizabeth marveled on this humility
Salvation, but my heart burns when I gaze at your hanging on the cross
spoken the word of God to us and follow their faith (Hebrew 13:7). How much
saying: “why is this granted to me, that the mother of my Lord should
which you endured for the sake of all; O my Son and God”. O, true mother the
we should take an example of St Mary who
come to me?”. You will be amazed at her quietness
Queen, the second Heaven pray for us for your Son to
offered the highest example in life of holiness, purity, righteousness and
and silence as she kept all these things in her heart even she was capable of
forgive us our sins.
faith.
the most eloquent talk as
She
is
a
true
example for young people. St Mary was hardly fifteen
it was famous
years old when she was told by the Angel about the Birth of our Savior.
accepted suffering and tolerated doubts but the Lord revealed the truth to
She
St Joseph in a dream. She
spent
all
her
shown in praise.
her She
in
her
She
servants
Son
ordered in
the
the the
زوج السيدة ٌ /رجس ووالد كن وَ
زوج السيدة ٌ /ادية فرح و والد كن وَ الدكتور /ساوح سعد بكٍدا و الدكتور /أشرف سعد مبمبورُ
و خاه ٌيافة احلرب اجلمين
األٌبا يؤاٌس األسكف العاً وسكرتري وثمث الرمحات
البابا املعظي األٌبا شٍودة الثالث
وخاه ٌيافة احلرب اجلمين األٌبا غربياه أسكف بين سويف
أبوٌا لوقا سرسل كاَِ كٍيسة وار ورقس والكديس العظيي وار جرجس ببريث والدكتورة ورفت والدكتور حمب نسأل الرب نياحا لروحه الطاهرة في فردوس النعيم وتعزيات السماء ألبونا لوقا ولكل أفراد األسرة . وسيقام قداس األربعين يوم األحد الموافق 8/ 26 بكنيسة المالك ميخائيل واألنبا أنطونيوس بأوكلي
ترحب كٍيسة املالك ويدائين واألٌبا أٌطوٌيوس باٌضىاً أسرة جديدة هلا :
املٍّدس /ويٍا وسعد و زوجتْ السيدة /سيمفيا واألبٍاء املباركنت يوسا و يوأٌا ٌسأه اهلل أُ يرعاِي ويبارك يف حياتّي وخدوتّي.
يرجى يٍ األسر انجذيذة باسخرانيا و انخي اَضًج اني كُيست انًالك و األَبا أَطىَيىس في انفخرة يٍ عاو 2010وحخى اآلٌ برجاء أٌ حىافىَا بأسًاء أفراد انعائهت وحاريخ وصىنها يٍ يصر أو انخارج و رنك نهخعرف عهيهى وانخرحيب بهى ويًكٍ ارسال انبياَاث عهى ايًيم انًجهت أو يكخبت انكُيست . ( ييالد -يعًىديت -خطىبت -اكهيم – عيذ ييالد – عزاء – اربعيٍ) برجاء ارسال انبياَاث وانصيغت انًطهىبت وانصىر انى اييم انًجهت.
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ACA: Sexual Immorality
Fr Daniel
17/08/12
ACA: Addiction
Dr Samir Ibrahim
24/08/12
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Ayman Awad
31/08/12
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14/08/2012
8 Mesra
اطخشهاد اىقذَض اىُؼاسر وسوجخه طاىىًٍ واوالدهَا ُاػخزاف اىزطىه بطزص بأ ٍاىَظُح هى ابِ هللا اىح
15/08/2012
9 Mesra
ًاطخشهاد أوري اىشطاّىف
16/08/2012
10 Mesra
The Departure of St. Moisis, Bishop of Ouseem 17/08/2012
11 Mesra
1. The Martyrdom of the Sts. Lazarus, Salomi, His Wife, and Their Children. 2. The Confession of St. Peter, the Apostle, that Christ is the Son of the Living God. The Martyrdom of St. Ari, the Priest of Shatanouf 1. The Martyrdom of St. Matra. 2. The Martyrdom of St. Pigebs (Bekhebs).
1. The Commemoration of the Honorable Archangel Michael. 2. The Reign of the Righteous Emperor Constantine, the Great. The Feast of Transfiguration of Our Lord on Mount Tabor The Commemoration of the Great Sign, the Lord had Manifested During the Papacy of St. Theophilus The Commemoration of the Departure of St. Mary Known as Marina, the Ascetic 1. The Assumption of the Body of the Pure Virgin St. Mary. 2. The Departure of St. Mattias IV (Mattheos), 102nd Patriarch of Alexandria. The Martyrdom of St. James the Soldier 1. The Departure of St. Alexander, Patriarch of Constantinople. 2. The Martyrdom of St. Eudaemon, of Armant (El-Armanti) The Translocation of the Body of St. Macarius to His Monastery in Scetis The Martyrdom of the Seven Young Men of Ephesus 1. The Commemoration of the Virgin, the Mother of God. 2. The Departure of St. Irene (Eirene). 1. The Departure of Micah, the Prophet. 2. The Martyrdom of St. Hadid. 1. The Martyrdom of Thirty Thousand Christians in Alexandria. 2. The Martyrdom of St. Damian in Antioch. 1. The Departure of St. Takla Haymanot, the Ethiopian. 2. The Departure of St. Thomas, Bishop of Mar'ash (Syria). 1. The Departure of St. Bessarion, the Great. 2. The Departure of St. Macarius III, 114th Pope of Alexandria.
اطخشهاد اىقذَض بُخُبض اطخشهاد اىقذَض ٍطزا ُّاحت اىقذَض ٍىَظُض اطقف ٌُاوط
18/08/2012
12 Mesra
اىخذمار اىشهزٌ ىزئُض اىَالئنت اىجيُو ٍُخائُو حَيل اىَيل قظطْطُِ اىنبُز
19/08/2012
13 Mesra
ػُذ اىخجيً اىَجُذ
20/08/2012
14 Mesra
34 حذمار ٍؼجشة اىقذَض ثاؤفُيُض
21/08/2012
15 Mesra
ُّاحت اىقذَظت ٍارَْا اىْاطنت
22/08/2012
16 Mesra
صؼىد جظذ اىقذَظت ٍزٌَ اىؼذراء ُّاحت اىبابا اىقذَض ٍخاؤص اىزابغ 203اىبطزَزك اىـ
23/08/2012
17 Mesra
اطخشهاد اىقذَض َؼقىب اىجْذي
24/08/2012
18 Mesra
ُّاحت اىبابا اىنظْذروص بطزَزك اىقظطْطُُْت ٍاطخشهاد اىقذَض وداٍىُ االرٍْخ
25/08/2012
19 Mesra
26/08/2012
20 Mesra
27/08/2012
21 Mesra
28/08/2012
22 Mesra
29/08/2012
23 Mesra
أىف باالطنْذرَت40 اطخشهاد اطخشهاد اىقذَض دٍُاُ بإّطامُت
30/08/2012
24 Mesra
ًُّاحت اىقذَض حنالهَُاّىث اىحبش ُّاحت اىقذَض حىٍا أطقف ٍزػش
31/08/2012
25 Mesra
ُّاحت اىقذَض بُصارَىُ اىنبُز ُّاحت اىقذَض اىبابا ٍنارَىص 225اىثاىث اىبطزَزك اىـ
ًإػادة جظذ األّبا ٍنارَىص إى بزَت شُهُج اطخشهاد جْىد اىَيل دامُىص بأفظض فٍ اىقزُ اىثاىث اىَُالدي ًَُّْاحت اىقذَظت إَز اىخذمار اىشهزٌ ىىاىذة االىه اىقذَظت ٍزٌَ اىؼذراء ًُّاحت ٍُخا اىْب ُّاحت اىقذَض اغظطُْىص شفُغ اىخائبُِ وابِ اىذٍىع اطخشهاد اىقذَض حذَذ
1. The Departure of St. Thecla. 2. The Martyrdom of the Saint Abba Isaac. 3. The Martyrdom of St. Hilaria. 4. The Martyrdom of Sts. Thecla and Mouji. 5. The Martyrdom of St. Antonius (Anthony) of Beba. 6. The Martyrdom of St. Abakragoun. 7. The Martyrdom of St. Domadius El-Souriani (The Syrian). 8. The Consecration of the Church of St. Mercurius. 9. The Departure of St. Palamon, the Father of the Monks. 1. The Departure of the Upright St. Joseph, the Carpenter. 2. The Departure of St. Timothy, 22nd Pope of Alexandria. 1. The Consecration of the Church of St. Abba Fam. 2. The Martyrdom of St. Apamon (Abba Amoun). The Departure of St. Mary Magdalene 1. The Commemoration of the Translocation of the Relics of St. Andrew, the Apostle. 2. The Martyrdom of St. Ouarshenoufa (Warshenofius). The Martyrdom of Sts. Mercurius and Ephraem 1. The Martyrdom of St. Apoli, Son of Justus. 2. The Departure of St. Kyrillos V (Cyril), 112th Pope of Alexandria. The Departure of St. Pa'esa (Athanasia) 1. The Relocation of the Body of St. Simon (Simeon) the Stylite to the city of Antioch. 2. The Departure of Pope Abriamus (Primus), Fifth Patriarch of Alexandria. 1. The Departure of Hezekiah the King. 2. The Consecration of the Church of the Great St. Anthony (Antonios). The Departure of St. John the Soldier The Martyrdom of St. Julietta 1. The Annunciation of St. Joachim with the Birth of the Virgin Mary. 2. The Departure of St. Timothy II (Timotheos), 26th Pope of Alexandria.
1/08/2012
25 Abib
ُِحذمار حنزَض مُْظت ابً طُف ُّاحت اىقذَظت حنيت ٍاطخشهاد اىقذَظخُِ حنيت وٍىج اطخشهاد اىقذَظت أَال رَت اطخشهاد اىقذَض أبا اطحق اطخشهاد اىقذَض أّطىُّىص اطخشهاد اىقذَض دوٍادَىص ٍّاىظزَا ُُّاحت اىقذَض بالٍىُ أب اىزهبا ُاطخشهاد اىقذَض أبامزاجى
2/08/2012
26 Abib
ُّاحت اىقذَض َىطف اىبار ُّاحت اىقذَض حَُىثاؤص بابا َِاإلطنْذرَت اىثاٍّ واىؼشز
3/08/2012
27 Abib
ُاطخشهاد اىقذَض اباٍى ًحنزَض مُْظت اىقذَض أبٍ فا
4/08/2012
28 Abib
ُّاحت اىقذَظت ٍزٌَ اىَجذىُت
5/08/2012
29 Abib
اطخشهاد اىقذَض ورشْىفُىص حذمار ّقو أػضاء اىقذَض اّذراوص اىزطىه
6/08/2012
30 Abib
7/08/2012
1 Mesra
8/08/2012
2 Mesra
9/08/2012
3 Mesra
ّقو جظذ اىقذَض طَؼاُ اىؼَىدي ُّاحت اىقذَض اىبابا ابزََىص اىبطزَزك اىخاٍض
10/08/2012
4 Mesra
ُّاحت حشقُا اىَيل حنزَض مُْظت اىؼظٌُ أّطىُّىص
11/08/2012 12/08/2012
5 Mesra 6 Mesra
اطخشهاد اىقذَض َىحْا اىجْذي اطخشهاد اىقذَظت َىىُطت
7 Mesra
بشارة َىاقٌُ بَُالد اىؼذراء ُّاحت اىقذَض حَُىثاوص اىثاٍّ بابا َِاإلطنْذرَت اىظادص واىؼشز
13/08/2012
اطخشهاد اىقذَض ٍزقىرَىص ٌَُوأفزاً بأخ اطخشهاد اىقذَض اباىً بِ َظطض ُّاحت اىبابا اىقذَض مُزىض اىخاٍض بابا اإلطنْذرَت اىَائت اىثاٍّ ػشز بذء صىً اىؼذراء ُّاحت اىقذَظت بائُظت
Every saint has one feast in the church, which is the day of his departure or his death and perhaps other feasts for the finding of his remains, or a miracle that happened in his name, or when a church on his name was built. But the Blessed Virgin has many feasts: Name Feast of the Annunciation
Feast of virgin Mary’s birth Feast of the entry to the temple Entrance to Egypt The Departure of the Virgin
Monthly feast of the Virgin The rising of St. Marys body to heaven Feast of St. Marys miracles
Feast of St. Marys appearance in zatoon church
Description The angel told her dad, Joachim about her birth, they were happy and told god that they will give her to him.
Date 7 Misra
Beginning of Bashans
The day virgin Mary entered the temple to worship in the house for virgins with Jesus and Joseph The church remembers the miracles that were also on that day As a rememberance for her departure
3 Kiahk
24 Bashans 21 toba
21st of every month 16 misra
We recall the miracles in solving the families of St. Matthias the Apostle and those with him to dissolve the iron, which tied him. And we also celebrate the building of the first church in the name in Philippi. On the Domes of the Church of the Virgin and that was on 2 April 1968 and continued over the years
21 buna
24 Baramhat
ﻫﻴﺎ ﻳﺎ ﻣﺮﻳﻢ ﻗﻮﻣﻰ اﻓﺮﺣﻰ وﺻﲆ ﻟﺮب اﻟﺴامء اﻟﻌﲆ ﻗﺪ ﺟﺌﺘﻚ ﺑﺎﻟﺒﴩ ِة ﻫﻴﺎ ﺗﻌﺎﱃ إﱃ إﻧﺼﺘﻰ أﻧﺖ ﻣﻦ اﻟﻴﻮم أم اﻹﻟﻪ وﺳﻮف ﺗﻜﻮىن ﻛﻨﺠﻢ اﻟﺴام ﺗﻨريى ﰱ ﻇﻠﻤﺔ ﻟﻴﻞ اﻟﺨﻄﺎة وﺗﻌﻄﻰ ﺳﻼ ًم وﺗﻌﻄﻰ ﺣﻴﺎة ﰱ ﻣﺰود ﺣﻘري ﺳﺘﻤﻜﺜﻰ وﺗﻠﺪﻳﻦ ﻃﻔﻼ ﻫﻮ اﻟﺮب اﻟﻘﻮى ِ ﺟﺮﺣﻚ ﻫﻮ اﻟﺬى ﺑﻴﺪه أن ﻳﺸﻔﻰ ﻓﺤﻴﻨام ﺗﺮﻳﻪ إﻟﻴﻪ اﺳﺠﺪى ِ ﻃﻔﻠﻚ ﺳﻴﺄىت ﻣﺠﻮس ﰱ أﺛﺮ وﻣﻠﻚ اﻟﻴﻬﻮ ِد ﺳﻴﻄﻠﺐ اﻟﺼﺒﻰ ﻷﻧﻪ ﺑﻄﻤﻌﺎً ﰱ اﳌﻠﻚ ﻳﺒﺘﻐﻰ ﻓﻼ ﺗﺨﺎﰱ أﺑﺪاً وﻻ ﺗﻔﺰﻋﻰ ﰱ ﻣﴫ ﻣﻜﺎﻧﺎً ﺳﺘﺴﻜﻨﻰ ﻷن اﻹﻟﻪ ﺳﻴﻨﻘﺬ اﻟﺼﺒﻰ وﺣﻴﻨام ﺗﻌﻮدى ﺳﻴﺼﺒﺢ اﺑﻨىك ﻣﺨﻠﺺ اﻟﻌﺎمل ﻓﻼ ﺗﺘﻌﺠﺒﻰ ﻛﻢ ﻣﻦ اﻟﺪﻣﻮع ﺳﺘﺬرﰱ ﺣني ميﻮت ﻳﺴﻮع إﺑﻨﻚ وﻳﺠﻮز ﺳﻴﻔﺎٌ ﰱ ِ ﻗﻠﺒﻚ ﻟﻜﻨﻚ ﺣني ﻳﻘﻮم ﺳﺘﻔﺮﺣﻰ ﻫﻴﺎ ﻳﺎ ﻣﺮﻳﻢ ﻗﻮﻣﻰ اﻓﺮﺣﻰ وﺻﲆ ﻟﺮب اﻟﺴامء اﻟﻌﲆ ﻗﺪ ﺟﺌﺘﻚ ﺑﺎﻟﺒﴩ ِة ﻫﻴﺎ ﺗﻌﺎﱃ إﱃ إﻧﺼﺘﻰ
”ç_Í◊d=ŸÚ^Á=L=m_‹ÿ ÔÀ=çÉ–∫^=i_k‘◊^=á”Ñ =^◊=‚^=ÉÈÉ£^=ɉƒ ^◊=›Èá€=Ò^ÜÖƒ m^á€=≈gä=l‹ÿ‘j -١ﻗﺎﻟﺖ ﻣﺮﻳﻢ ﻟﻠﻤﻼك ﻛﻴﻒ ﻳﻜﻮن ﱃ ﻫﺬا واﻧﺎ ﻻ اﻋﺮف رﺟﻼ ) ﻟﻮ( ٢٤-١ -٢ﻗﺎﻟﺖ ﻟﻠﻤﻼك ﻫﻮذا اﻧﺎ آﻣﺔ اﻟﺮب وﻟﻴﻜﻦ ﱃ ﻛﻘﻮﻟﻚ ) ﻟﻮ( ٢٨ – ١ -٣ودﺧﻠﺖ ﺑﻴﺖ زﻛﺮﻳﺎ وﺳﻠﻤﺖ ﻋﲆ اﻟﻴﺼﺎﺑﺎت ﻓﻠام ﺳﻤﻌﺖ اﻟﻴﺼﺎﺑﺎت ﺳﻼم ﻣﺮﻳﻢ ) ﻟﻮ ( ٤٠ -١ -٤ﻓﻘﺎﻟﺖ ﻣﺮﻳﻢ ﺗﻌﻈﻢ ﻧﻔﴗ اﻟﺮب وﺗﺒﺘﻬﺞ روﺣﻰ ﺑﺎﻟﻠﻪ ﻣﺨﻠﴡ ) ﻟﻮ ( ٤٦ -١ -٥وﻗﺎﻟﺖ اﻣﻪ ) اﻟﻌﺬراء ﻣﺮﻳﻢ ( ﻳﺎﺑﻨﻰ ﳌﺎذا ﻓﻌﻠﺖ ﺑﻨﺎ ﻫﻜﺬا .ﻫﻮذا أﺑﻮك واﻧﺎ ﻛﻨﺎ ﻧﻄﻠﺒﻚ ﻣﻌﺬﺑني ) ﻟﻮ ( ٤٩ -٢ -٦ﰱ ﻋﺮس ﻓﺎﻧﺎ اﻟﺠﻠﻴﻞ ﻗﺎﻟﺖ اﻟﻌﺬراء ﻣﺮﻳﻢ ﻟﻠﺮب ﻳﺴﻮع .......ﻟﻴﺲ ﻟﻬﻢ ﺧﻤﺮ ) ﻳﻮ ( ٣ -٢ -٧وﻗﺎﻟﺖ اﻟﻌﺬراء ﻣﺮﻳﻢ ﻟﻠﺨﺪام ﻣﻬام ﻗﺎل ﻟﻜﻢ ﻓﺎﻓﻌﻠﻮه ) ﻳﻮ ( ٥ - ٢
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القمص /مينا إبراهيم سالم يا حبايب ( عذراء الزيتون( البابا شنودة الثالث ( أمنا العذراء( نيافة األنبا روفائيل ( الشفيعة المؤتمنة( القمص /سيداروس عبد المسيح ( القديسة العذراء مريم والعشرة مستحيالت( البابا شنودة ( فضائل العذراء( زنار العذراء أ /بشرى جاب هللا (مع أمنا القديسة مريم( البابا يجيب عن أسئلتك األبيدياكون /ماهر صليب ( نافذة على الطقوس الكنسية القبطية( م /عماد مرقس ( رموز العذراء فى العهد القديم( أ /نبيل مسيحة ( حامل األيقونات( مايكل روفائل ( أعياد العذراء أم النور(
Address: 136 Drummond Street Oakleigh 3166 Fax (Church office): (03) 9563 1659 Email: info@oakleighcopts.org
السنكسار
Fr Mina:
إجتماعيات Deacon/ Maher Salib (Assumption of )St. Mary
Mobile: 0411533 380 Church Phone: 9568 7140 Fax: 9569 6494 Email: frmina@oakleighcopts.org
St Mary Mother of God
Fr Daniel:
The Titles of the Holy Virgin
St Mary Perpetual Virginity
Mobile: 0403 336 725 Church Phone: 9568 4866 Fax: 95115542 Email: frdaniel@oakleighcopts.org
the.magazine@yahoo.com.au
1/08/2012
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