Coptic Christianity in Ottoman Egypt by Febe Armanios PDF

By Febe Armanios

ISBN-10: 019974484X

ISBN-13: 9780199744848

During this e-book, Febe Armanios explores Coptic spiritual existence in Ottoman Egypt (1517-1798), focusing heavily on manuscripts housed in Coptic documents. Ottoman Copts usually grew to become to spiritual discourses, practices, and rituals as they handled a variety of differences within the first centuries of Ottoman rule. those incorporated the institution of a brand new political regime, alterations inside of communal management constructions (favoring lay leaders over clergy), the industrial ascent of the archons (lay elites), and advancements within the Copts' courting with different non secular groups, really with Catholics.
Coptic Christianity in Ottoman Egypt highlights how Copts, as a minority dwelling in a dominant Islamic tradition, pointed out and individual themselves from different teams through turning to a powerful array of non secular traditions, comparable to the visitation of saints' shrines, the relocation of significant fairs to distant locations, the advance of recent pilgrimage practices, in addition to the writing of sermons that articulated a Coptic spiritual ethos in response to Catholic missionary discourses. inside this dialogue of non secular existence, the Copts' dating to neighborhood political rulers, army elites, the Muslim non secular institution, and to different non-Muslim groups also are elucidated. In all, the e-book goals to rfile the Coptic adventure in the Ottoman Egyptian context whereas concentrating on new documentary resources and on an ancient period that has been lengthy missed.

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1737), the highest-ranking archon of his day, served as mubāshir for ‘Uthman Katkhuda al-Qazdaghli (d. 1736), leader of the Janissary corps. 131 Jirjis’s brother Yuhanna Yusuf al-Suruji (d. ca. 1757–1758) was also mubāshir for ‘Uthman Katkhuda and then for ‘Abd al-Rahman Katkhuda al-Qazdaghli (d. 134 Many archons, particularly the Suruji brothers, would follow the examples of their prominent patrons and become responsible for (re)building various Coptic churches and monasteries, suggesting not only how archons profited from their political connections but also how they emulated their patrons’ charitable activities.

83 Priests were likely paid for performing common liturgical tasks like marriages and baptisms, and they worked in secular jobs much as they had during medieval times. In the Ottoman era, they also appear frequently as scribes of religious manuscripts, an occupation they ostensibly pursued to supplement their meager incomes. For the period under study, the least historical information has survived regarding archdeacons (ra’īs al-shamāmisa) and deacons (shammās, pl. shamāmisa), who ranked lowest among the clerical orders.

17 As dhimmīs, they received legal protection from Muslim rulers and governments. So long as they followed certain restrictions on their public religious life, outlined in the “Pact of ‘Umar,”18 and paid the requisite poll taxes (jizya, jawālī), their communities were generally allowed to govern themselves and select their own religious leaders. As individuals, non-Muslims could also pursue a variety of occupations, own property, and follow most of their own religious customs. Although Muslim-dhimmī relations were governed by Islamic law, when it came to intracommunal affairs or to matters of personal status, non-Muslims could seek justice through their own religious courts, if they existed.

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