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RO:All priests are elevated to the rank of Deacon before their ordination. Many Bishops do the ordination on separate days. However, due to the age of the Pope and therefore his intolerance for extended long services, they are ordained deacon before the liturgy, and Priest during the liturgy. Although this ordination takes place, they are supposed to spend a night as a deacon before elevation to the priesthood. I do not have the source for that, but I will look for it. In either case, the Coptic loophole is that of the Byzantines.
I'm sorry I forgot to mention Ethiopian Tawehdo Orthodox Church and Eritrean. Apparantly, the information online is different than what you suggested.
1) In youth meetings, where priests or other servants (who are encouraged by the priests) are spitting out nonsense from Joyce Meyer, Pat Robertson, Billy and Franklin Graham, Rick Warren... just to name a few.
One must keep in mind the great tragedies that the three Patriarchs lived through for which there was a fear that a monk out of the monastery would not be able to handle the situation, ie, Armenian Genocide, WWI, WWII. There was a fear that the Ottoman Turks would carry the same sword towards the Copts, also because the Copts gave shelter to the Armenians in the early portion of the 20th Century.
HH Kyrillos VI is the one that instituted the "General Bishop" concept with the ordinations of: Bps. Samuel, Gregorious, and Shenouda, and others.
I'm a genius. I think I should get the Nobel Prize for saving the Church with this great idea.
There will be a doxology, response for the Praxis, glorification, etc.
It should be clear, surely, in what circumstances the election of the patriarch should be drawn from episcopal candidates, when from a mixed group, and when only from monastics. It should be explained and accepted by the whole Church, why the Tradition should be modified again in the case of the next Patriarch? We do now have a highly educated monastic community in the Church.
The historical points I brought up were still fresh in the minds of the Church, despite having passed. I beg to differ about the mark of the Turks on Egypt. The mark of their laws was still being carried out even under the British Occupation, and even until now it is used as a precedence to persecute the Coptics.
As to the issue of organisation, I consider it a weakness that synodal judgements are not clearly made and published.
It is, for instance, forbidden to be associated with Protestant groups, but most young Copts don't seem to know this, or obey the Synod.
It is also not clear why an existing bishop would be able to handle these matters better than a monk. It is the work of the Holy Spirit and not personal qualifications that matters.
History teaches us that the most successful era in the Coptic Church during the 20th century was the Papacy of Pope Kyrillos VI. The challenges in his era exceeded any other and he guided the Church in all peace. He was not a genuis, he was a man of God and filled with the Holy Spirit.
You need a saint, not a politican. You need a man of God, not a man of the world. You need a man of prayer and not a man of talk.
It is this atmosphere that has produced the 1928 Patriarchate election and not the Armenian genocide which increased in its irrelevance as years passed. RemnKemi -I think- eluded to the need to examine the socio-economical context of any era to be able to research history with more accuracy.
It is the rise of the elite Coptic class and their increased interference in the affairs of the Church that produced 1928. El-Meneawy Pasha, the famous doctor and the Vice-President of the Magles El-Meli (the highest secular office in the Church, a council that is supposed to handle the finanical affairs of Cairo / Alex) hand picked the bishop to avoid a hardcore "stubborn" Pope like Kyrillos VI, whose adherence to the church Traditions proved to be a stumbling block in front of the Coptic elite. He was too orthodox for them, and they were too Western for him and favoured a more Protestant approach to the Church.
Also, judge these Popes by the fruits. The small fragments and hints written here and there by writers about the three Popes, although very shy in details to avoid the embarassment, depict a terrible picture of the Copitc Church from 1928 to 1956.
One of the scandals was the abduction of Pope Yousab, at an advanced age, by a group of Coptic youth who were fired up by the allegations against the Pope. He was deposed and sent to live in a monastery when he was found. His perfect image as a bishop was completely tarnished by his Papacy amidst allegations of bribery, simony, incompetence
Why would we ever want to go back to these scandals over a Papacy like that of Ava Kyrillos VI?
Although Pope Kyrillos VI did not call them general bishops, I put general bishops in "quotations", because that is effectively what he did. You cannot say that there is a bishopric of "Education". I think that is a semantic of words to identify the same system in place as is now.
This is not a matter of a person deciding to become bishop somewhere else. Indeed it is not possible for a person just to decide to be bishop somewhere. It means that a bishop is not to be transferred.
When I was made a priest it was not in a vacuum but for service in the Church where I am priest.
Now there have always been times, even in the early period, when this canon was modified, and the fact of barbarian invasions caused major modification since some of the dioceses to which bishops were assigned were destroyed. And at other times it has seemed best to a Synod to allow a transfer.
But the general principle has always remained. A bishop, priest and deacon are committed to service in a place and with a particular community. They are not to be taken from that place and community in the general scheme of things.
His diocese was Education, which comprises Sunday School, Theological School and the associated affairs. It does not become the diocese of Giza or Assiut nor the diocese of Social Services. It remains "Education". No semantics.