The Life of Bishoi in Greek, Syriac, Ethiopic, and Arabic

I have long watched the history and development of the Coptic tradition with great affection and interest. Tim Vivian, editor of this new book, is well known for his work in this area and in patristics more generally. I published some of his work in Logos: A Journal of Eastern Christian Studies over the years. He and his co-workers have just released The Life of Bishoi: The Greek, Arabic, Syriac, and Ethiopic Lives, eds. Tim Vivian and Maged S.A. Mikhail.

About this book the publisher tells us this:

Four translations of major accounts of the life of the fourth-century Egyptian desert father St. Bishoi, in one volume

Saint Bishoi of Scetis (d. ca. 417) enjoys tremendous popularity throughout the Christian east, particularly among the Copts. He lived during a remarkable era in which a litany of larger-than-life monastics lived and interacted with one another. Even then, Bishoi stood out as the founder of one of the four great monasteries of Scetis (Wadi al-Natrun): those of Macarius, John the Little, Bishoi, and the Baramus. Yet in spite of Bishoi’s prominence, the various recensions of his hagio-biography have received sporadic, scattered attention.

The Life of Bishoi joins other Lives of eminent monastics of early-Egyptian monasticism: the Lives of Antony, Daniel, John the Little, Macarius, Paphnutius, Shenoute, and Syncletica. These Lives are vital for what they tell us about monastic politeia (way of life), spirituality, and theology, both of the early monastics and of those who later wrote, translated, and revised the Lives. They appeared first in Greek and Coptic, and later generations translated and revised them into Syriac, Arabic and Ge‘ez (Ethiopic).

This definitive volume contains the first English translation of the Greek, Syriac, Arabic, and Ethiopic Lives of Bishoi, each translation accompanied by an introduction that focuses on certain aspects of the source text. It also has the first transcription and English translation of an important early Greek text. The General Introduction provides rich context about the texts and textual traditions in the various languages, and thoroughly revises our knowledge about the Syriac tradition, the translation of the Syriac text here now consequently providing what is the best translation in any modern language.

CONTRIBUTORS

Tim Vivian, California State University, Bakersfield

Maged S.A. Mikhail, California State University, Fullerton

Rowan Allen Greer III (1935–2014), an Episcopal priest and Walter H. Gray Professor of Anglican Studies at Yale Divinity School, was author of Broken Lights and Mended Lives: Theology and Common Life in the Early Church and Anglican Approaches to Scripture: From the Reformation to the Present.

Robert Kitchen is a retired minister of the United Church of Canada, living in Regina, Saskatchewan. He read for the D.Phil. (Oxford) in Syriac Language and Literature and has taught Syriac studies in Sweden and Austria.

Demonic Bodies in the Christian East

The Coptic tradition, and the venerable city of Alexandria, are both well represented in this forthcoming book from Oxford early next year: Demonic Bodies and the Dark Ecologies of Early Christian Culture by Travis W. Proctor (Oxford UP, February 2022), 280pp. 

About this book the publisher tells us this: 

Drawing insights from gender studies and the environmental humanities, Demonic Bodies and the Dark Ecologies of Early Christian Culture analyzes how ancient Christians constructed the Christian body through its relations to demonic adversaries. Through case studies of New Testament texts, Gnostic treatises, and early Christian church fathers (e.g., Ignatius of Antioch, Clement of Alexandria, and Tertullian of Carthage), Travis W. Proctor notes that early followers of Jesus construed the demonic body in diverse and sometimes contradictory ways, as both embodied and bodiless, “fattened” and ethereal, heavenly and earthbound.

Across this diversity of portrayals, however, demons consistently functioned as personifications of “deviant” bodily practices such as “magical” rituals, immoral sexual acts, gluttony, and pagan religious practices. This demonization served an exclusionary function whereby Christian writers marginalized fringe Christian groups by linking their ritual activities to demonic modes of (dis)embodiment. The tandem construction of demonic and human corporeality demonstrates how Christian authors constructed the bodies that inhabited their cosmos--human, demon, and otherwise--as part of overlapping networks or “ecosystems” of humanity and nonhumanity. Through this approach, Proctor provides not only a more accurate representation of the bodies of ancient Christians, but also new resources for reimagining the enlivened ecosystems that surround and intersect with our modern ideas of “self.”

Coptic Martyrs

I reviewed here a recent book on the theology of martyrdom and some of its ecclesiological and ecumenical questions. Now another book, set for release next month, treats the same Coptic martyrs in Egypt, but in a very different way: Moses Mosebach, The 21: A Journey into the Land of Coptic Martyrs (Plough Publishing, 2019), 272pp.

About this book the publisher tells us this:

Behind a gruesome ISIS beheading video lies the untold story of the men in orange and the faith community that formed these unlikely modern-day saints and heroes. In a carefully choreographed propaganda video released in February 2015, ISIS militants behead twenty-one orange-clad Christian men on a Libyan beach.

In the West, daily reports of new atrocities may have displaced the memory of this particularly vile event. But not in the world from which the murdered came. All but one were young Coptic Christian migrant workers from Egypt. Acclaimed literary writer Martin Mosebach traveled to the Egyptian village of El-Aour to meet their families and better understand the faith and culture that shaped such conviction.

He finds himself welcomed into simple concrete homes through which swallows dart. Portraits of Jesus and Mary hang on the walls along with roughhewn shrines to now-famous loved ones. Mosebach is amazed time and again as, surrounded by children and goats, the bereaved replay the cruel propaganda video on an iPad. There is never any talk of revenge, but only the pride of having a martyr in the family, a saint in heaven. “The 21” appear on icons crowned like kings, celebrated even as their community grieves. A skeptical Westerner, Mosebach finds himself a stranger in this world in which everything is the reflection or fulfillment of biblical events, and facing persecution with courage is part of daily life.

In twenty-one symbolic chapters, each preceded by a picture, Mosebach offers a travelogue of his encounter with a foreign culture and a church that has preserved the faith and liturgy of early Christianity – the “Church of the Martyrs.” As a religious minority in Muslim Egypt, the Copts find themselves caught in a clash of civilizations. This book, then, is also an account of the spiritual life of an Arab country stretched between extremism and pluralism, between a rich biblical past and the shopping centers of New Cairo.