Thahabei al-fam wal qalam (Man of the golden mouth and pen); Nabil Adly; published by the author; Cairo 2001
Thahabei al-fam wal qalam (Man of the golden mouth and pen); Nabil Adly; published by the author; Cairo 2001
Pope Shenouda III was the subject of a book entitled “Man of the Golden Mouth and Pen”, by Watani’s Nabil Adly.
The dynamism of Pope Shenouda III, Patriarch of Alexandria and the See of St Mark, dominates the book. The Pope was not merely a religious character, but a prominent Egyptian figure of impressive political and humane stature.
Years of interviews with the Pope highlight his views on all issues, whether spiritual, mundane, or national. In 15 chapters, Adly presents abstracts from interviews given by the Pope to the press, compiled according to topics.
Unforgiving?
He opens with a quick profile of the man, taking the readers to the early days of the Pope’s life, and the young man, born Nazir Gayed, who was fond of poetry and was himself a gifted poet. He was a keen listener to the sermons of Iskandar Hanna, Ayad Ayad and Father Sergius, all eloquent and impressive speakers of their time. The Pope’s personal traits are brought into focus, as well as his views. When “accused” of being unforgiving [of attacks against the Church], His Holiness said: “A man should be forgiving of affronts directed at his own person, but is not entitled to be forgiving of affronts directed at his homeland, Church, or fellow men.”
On the differences between the present Pope and his predecessor, the well-loved and revered Pope Kyrillos IX, His Holiness explains: “My pragmatism and intellect at times collided with his extreme simplicity. Despite our differences, we always resumed our steadfast friendship, until he passed away in peace.”
Meddling in politics?
Pope Shenouda was often asked about democracy, perceived by many to be lacking inside the Church. He explains that opposition to the clergy, as such, does not exist within the Church. Rather, differences or debates are resolved within father/son or daughter relationships, within a context of mutual love and respect. “The Church is a religious, not a political body,” he adds. This brings to mind the allegation, frequently levelled at him, of meddling in politics. But he makes it clear that, even though a man of God should bear witness to the Truth, he is not to undertake political action. “We do not ‘do politics’ because this is not our job, nor can we afford the time,” he says. “Notwithstanding, a priest should not alienate himself from his homeland’s issues. Officially, he is eligible to vote.”
Enforcing Sharia
Why, then, the famous differences that existed between Pope Shenouda and President Sadat? “I never opposed Sadat,” says the Pope. “Rather, I raised my complaints on behalf of the Church to him. I once told him: ‘Mr President, we do not take you for an adversary, but for an arbitrator’. ” The Pope recalls his dispute with Sadat in September 1977, when Egyptian legislators had come very close to applying Islamic sharia to Egyptian Law, with no provision for non-Muslims, and despite Sadat’s assurances to the Pope. Pope Shenouda declared a public fast, which all Copts observed, in Egypt and abroad. As an infuriated Sadat reprimanded the Pope, the latter answered: “Our fast, Mr President, addresses God, and is the only option open to us. It is no hunger strike, which usually addresses men. Our Bible explicitly condemns whoever relies upon the arm [power] of man”. Incidentally, sharia was never applied.
Unacceptable
Why are Copts opposed to applying sharia anyway? The Pope points out that Islamic scholars themselves are not unanimous on interpretations of sharia, such interpretations ranging from the lenient to the extremely strict. Why should Copts be at the mercy of the whimsical application of whichever version of sharia each ruler adopts? Besides, sharia stipulates that “no non-Muslim may patronise a Muslim”, easily interpreted as a ban on Copts assuming positions of responsibility. As equal Egyptian citizens, this is totally unacceptable to Copts.
Coptic extremism?
Opponents liked to accuse the Pope of fostering Coptic so-called extremism inside and outside Egypt. The Pope reiterates that he only talked to his congregation on love, virtue, and a relationship with God. As for the allegation that the Pope is behind the fiery language used by immigrant Copts to criticise the government, the Pope has himself been victimised by it. “Even though a few may be out of touch, immigrant Copts are, for the main part, Egyptians who love Egypt, and who get furious with the government’s denial of existing problems.” As for allegations of Coptic extremism, the Pope asks when, amid so many assaults on their churches, lives, or property, did Copts ever reply violently or resort to the use of arms? To say nothing of the grievances they daily endure, such as exams scheduled on Christian Holy days, or syndicate board elections held on, of all days of the year, Good Friday. And yet, the one fabric of the Egyptian society is well and alive, with Muslim friends and neighbours staunchly supporting Copts during crises.
Thorny issues
The last few chapters of the book are devoted to delineating the Pope’s views on several relevant issues. The Pope’s persistence that Copts only enter Jerusalem together with their Muslim brothers, is a case in point, that has proved his profound wisdom. On the thorny issue of the very limited access to divorce allowed to Copts, he says: “What am I to do if the Bible is very explicit on that issue? Divorce is only justified in case of adultery.”
Organ donation, an issue that had come under fire by Islamists, is emphatically encouraged by the Pope, as an act of human love and generosity. And on another front, the Pope urges extreme caution on issues such as genetic engineering, which carries a huge potential of abuse.
The book ends with a touching meditation on the difference between devoutness and strict rigid puritanism. Pope Shenouda’s words: “Whereas devoutness heralds happiness and peace of mind, strict puritanism only spells tensions”.
The book review was printed in Watani International on 18 November 2001
WATANI International
25 March 2012