Does anyone have more information about these papers? I don't think they were published and all that's available online are abstracts. They seem to point out some interesting aspects of Coptic political and social life in Egypt that have predisposed adoption of Charismatic Evangelical Theology by the Coptic Orthodox Church today.
Carolyn M. Ramzy "Repossessing the Land:" A Spiritual Retreat with Maher Fayez and a Movement of Coptic Charismatic Worship". Presentation given at The International Association of Coptic Studies quadrennial Congress, Rome, Italy, September 15-22, 2012.
Over the last decade, Egyptian Coptic Christians have witnessed a vibrant surge in satellite religious programming. While the most popular Coptic Orthodox Church Channel (CTV) represents Orthodox mainstream ideas, culture, and music, other avenues have developed to present alternative views, including Coptic Protestant channels such as SAT-7 as well as Internet broadcasts that largely feature live streaming of community spiritual worship and retreats. This paper addresses one spiritual retreat with the popular singer and musician, Brother Maher Fayez and his ensemble El-Karouz (lit. 'the missionary'), informally themed Da'wat al'Ard or "Repossessing the Land" from June 27 to June 30, 2011. For three days, a mixed congregation of Orthodox Copts and Protestants from all over Cairo sang a plethora of Arabic devotional songs known as taratīl and taranīm. Along with these impassioned musical worship sessions, audiences also listened to sermons from three Ghanaian and Nigerian guests speakers from the Global Apostolic and Prophetic Network, a non-governmental organization "dedicated to raising leaders in Africa and establishing the presence of God in every sphere of society," (gapnetwork.org). Their sermons not only drew on Maher Fayez' original themes, but also called on Egypt's Christians to rise and "repossess the land," specifically in the name of Jesus. Coming at the heels of the January 25 revolution and a sudden spike of sectarian violence between Egyptian Christians and Muslims, I investigate how these sermons have transformed these songs from what Peter Manual calls "ideologically ambiguous entities" (1993:17) to songs that are conditioned by ideological subtexts (Hall 1973) embedded in their sounds and texts, transforming them into religious national anthems. Furthermore, I explore how the presence of SAT-7 TV cameras and crew, as well as the knowledge of being transformed into live-television further heightened the viscerality and intensity of Coptic devotional song experience, particularly as the community grapples with post-revolution economic and social instability.
Dr Febe Armanios, "The Coptic Charismatic Renewal in Egypt: Historical Roots and Recent Developments", Presentation given at The International Association of Coptic Studies quadrennial Congress, Rome, Italy, September 15-22, 2012.
This paper will chart the modern history of charismatic trajectories within the Coptic Christian community in Egypt. For the most part, the phrase “charismatic renewal” has referred to the evolution of a spiritual revival within the Catholic Church since the late 1960s. Yet, as I will argue, over the past fifty years or so, a distinctive, equally compelling type of "charismatization" has emerged among Egypt's Copts, especially within communication outlets, narratives of healing and the miraculous, prayer and worship styles, evangelization, and social services. Coptic believers have been actively searching for multiple ways to harvest the redemptory powers of the Holy Spirit and to feel directly connected to/touched by the divine. In this paper, I will survey the social and political context that triggered this renewal; I will investigate the role of clergy and laity in its dissemination; and I will look at those spiritual and social practices most directly embodying charismatic Coptic Christianity.
Gaétan du Roy, "Catholic and Protestant Influences on the Zabbalin Community of Manshiyyat Nasser", Presentation given at The International Association of Coptic Studies quadrennial Congress, Rome, Italy, September 15-22, 2012.
Abstract: This paper will show how the zabbalin of Manshiyyat Nasser, a Cairene neighbourhood, were greatly influenced by Catholic and Protestant teachings. The catholic influence came with Sister Emmanuelle, a French nun who decided to live with the zabbalin of Izbat al Nakhl (1970) and then of Muqattam (1981). She dedicated herself to social work in their neighbourhood and above all, she relied upon the Daughters of Mary, a Coptic Orthodox order of active nuns created on the Catholic model, to help her run clinics and schools. But she also attracted many volunteers from Cairo (Jésuites, Frères des écoles chrétiennes) and from Belgium, Switzerland and France who came to implement youth movements like scouts or Jeunesses ouvrières chrétiennes. On the other side of the same neighbourhood is located Abuna Samaan's church and monastery. This priest was influenced by Protestant groups and the charismatic Coptic priest Abuna Zakariyya Butros a famous preacher and exorcist. In a completely different style from Sister Emmanuelle, he "evangelized" the garbage collectors who were seen as "nominal Christians", who knew nothing about their own religion.