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Pope Tawadros: His Life, the Church, and the World
November 6, 2012
By: Jayson Casper
CAIRO, Egypt (AWR) -- The election of Bishop Tawadros to the Coptic Orthodox papacy was greeted with much enthusiasm. It also thrust into the limelight a figure little-known to the church, or world, at large. Who is Bishop Tawadros, and what style of ministry will he bring to the papal chair?
The best source of information at this stage is Bishop Tawadros himself. After the election committee narrowed down the eligible candidates from seventeen to five, the church conducted interviews with each and broadcast them on the Coptic television channels. What follows is a summary of this interview, interspersed with insight from Hānī Labīb, the managing director of the Center for Intercultural Dialogue and Translation. The interview with Bishop Tawadros can be found here, with English subtitles.
Bishop Bula of Tanta conducted each interview, in line with his responsibility for managing the papal election process. With Tadros he began with an extended introduction before engaging him in an informal manner. Most of the interview concerned Tawadros’ personal background; only a few substantive questions were posed toward the end.
‘He works quietly in self-denial, despite his great achievements,’ stated Bula. He imagined this was the first opportunity Copts have had to see Bishop Tawadros appear on television.
In this light, it appears the main purpose of the interview was to be an introduction. Bula described Tawadros as a ‘disciple of Bishop Pachomius’, and marveled at his appearance despite being only one year older than himself.
‘He carries the vitality of youth in spite of his age,’ remarked Bula. ‘He is a youth but with the wisdom of the elders.’
Tawadros was born in 1952 in the city of Mansoura. At age five his father, a landscape engineer, moved the family to Sohag for work where they remained for three years before settling in Damanhour. Here, he studied in a Coptic school run by the sister of then-Pope Cyril VI.
Tawadros’ family was very religious; many of his uncles and cousins were or became priests. His mother was originally from the area of St. Dimyana Monastery near Mansoura, and each summer would take her family there to visit. He has two sisters.
‘All our life was related to the church,’ said Tawadros.
In 1967 Tawadros’ father died while he was completing his preparatory studies. All the while, however, he was attending church and Sunday School faithfully, and by 1969 he decided to become an official church servant. In the Coptic Orthodox tradition, lay members commit to a period of training after which they become a ‘servant’ and are eligible to provide leadership in various church activities.
In 1971 Bishop Pachomius was consecrated to the Diocese of Beheira, of which Damanhour is the principal city. Yet in those days, Tawadros relates, there was no cathedral so the bishop took up residence in the church he attended.
‘I was then in my first year of university,’ Tawadros said. ‘He met with us as youth in the church, and I began to become attached to the church in all areas of service.’
In 1975 Tawadros graduated from Alexandria University with a decree in pharmacology. He soon found work in a medical factory, eventually becoming a manager.
‘The study of pharmacology taught me to be detail-oriented, and along with this, my education in the church is the essence of everything,’ he stated.
His love for education led to further studies in the Alexandria clerical college, from 1981-1983.
Meanwhile, his pharmacy studies continued as well, in England, and in 1985 he became a member of Britain’s International Health Society.
He eventually became the lead servant in his church, but in 1986 decided to devote himself entirely to God. He sought the monastic life at St. Bishoy Monastery in Wādī Natrūn, and was consecrated as a monk in 1988.
Hānī Labīb explained the St. Bishoy Monastery was the favored location for Pope Shenouda’s regular retreats, as well as the location of his banishment at the hands of the state from 1981-1985. Bishop Sarabamoun, Labīb explains, is responsible for the monastery and was very close to the late pope, who is interred on its grounds.
In 1990 Tawadros was ordained a priest for youth, serving once again in Damanhour. He continued in this responsibility until his consecration as an a general bishop under Bishop Pachomius in 1997. In 1999, he traveled to Singapore for further studies in management and Christian education.
Labīb states that Bishop Pachomius recommended Tawadros as his auxiliary bishop, and that he was devoted not only to youth but also to development work. Within the Holy Synod he served on the committee of faith, education, and legislation, as well as the committee for pastoral service. Labīb states he was not within the inner circle of Pope Shenouda’s advisors.
As Bishop Bula stated, Tawadros served quietly and as a result was not well known to the church at large. Six bishops, however, saw fit to officially recommend his papal candidacy. These were Bishop Dimyan of Germany, Bishop Suriyal of Melbourne, Australia, Bishop Makarious, general bishop of Minya, Bishop Bakhoum of Sohag, Bishop Mettaous of the Monastery of the Syrian, and perhaps most significantly, Bishop Raphael, general bishop of Central Cairo, who received the most votes during the election.
At this stage of research, these endorsements do not reveal much about the possible nature of Tawadros’ papacy. Labīb commends Bishop Makarious as a good researcher in church history. He esteems Bishops Suriyal and Mettaous as good men but about of whom little else is known. Bishop Raphael, of course, is well known and loved as the assistant to Musa, the Bishop of Youth. Of the others he does not have information.
If each of these bishops, even including Bishop Raphael, kept a low profile, this is fitting as well with their esteem for Bishop Tawadros. Labīb stated there was no significant criticism of his candidacy, except for the slight charge that he was so associated with Bishop Pachomius he might not have a personality of his own.
While transitioning into an interview proper, Bishop Bula mentioned that Tawadros had an excellent command of English, and that he was the author of twelve books.
The first subject of note concerned the relationship between the church and its youth after the January 25 revolution. This was noted as a turning point in Egyptian history, and accordingly needed to be a turning point with the new generation.
‘The most important thing is to dialogue and listen with the youth, to have mature discussions in the issues they raise,’ stated Tawadros.
‘It doesn’t work anymore just to say: That’s the way it is.’
Bula then asked Tawadros about the vast responsibilities now present in an international Coptic Church. He wanted to know how he would function as concerns his relations with other denominations and with Muslims.
‘As Egyptians we live with our brothers the Muslims, and it is a priority to keep this unified life,’ he said.
He spoke positively about how Pope Shenouda was called a ‘safety valve’, and then answered this question in light of necessary history.
‘Look at our beautiful diversity: a Pharaonic obelisk, a Christian steeple, and a Muslim minaret. This is the diversity that Egypt brings to the whole world,’ stated Tawadros.
‘Do our youth know these treasures? We have many common roots, and the media should focus on them.’
It had been stated in the media that Bishop Tawadros was commended as keeping good relations between Muslims and Christians, and with Islamists in particular. Labīb questions the last point.
‘You cannot say that he has had good or bad relations with Islamists, as he has no relations at all, he stated.
‘He just has no clashes with anyone. I have no documented information otherwise.’
Bishop Bula then moved into an area on which he continually commended Tawadros: discipleship. In light of the needed role of media above, he offered his own opinion on the church’s role.
‘We gave our people all the activities they would need in the church,’ stated Bula, ‘and this sufficed them from any need to get involved in the community.’
Tawadros readily agreed. ‘Involvement in the community is a true Biblical authentic characteristic,’ he said.
‘We have the example of salt and light, to have integration that is beneficial and constructive.’
Bishop Bula offered his concern for Egyptians abroad, especially the second and third generations. How were they to keep their Egyptian roots, and how should the church serve them.
Agreeing with this necessity, Tawadros emphasized a different point. He said the church in Egypt should establish training centers for its servants, priests, and bishops, so that before they go abroad they understand the language, history, and culture of the nation in which they serve.
Yet this was a particular application of a more general need, in line with Tawadros’ emphasis on discipleship.
‘The major priority for the priests and bishops, inside and outside Egypt, should be to care for the training of the church’s servants,’ he said.
‘If the church really cares for them it will care for its future, as the best investments are those in people.’
The picture provided of Bishop Tawadros is at best incomplete, but does offer a slice into his personality and upbringing. He is a faithful son of the church. He is quiet, thoughtful, and concerned about its long term internal spiritual growth. He offered few insights into issues of state or relations with Muslims, except for the necessity of mutual esteem and preservation of unity. He grounded this relationship in the diversity of Egyptian history, which in light of current politics can be understood as a nod to its identity.
Further research, of course, is necessary. Certainly Bishop, and soon-to-be Pope Tawadros will offer more than enough insight into his papacy in the days and years to come.
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