The authors of this lengthy volume have provided an important contribution to the field of Coptic studies. Taken together, the chapters present rich materials toward an understanding and appreciation of the history of the Coptic Church and the Copts from the late eighteenth century to the present day. The volume brings together recognizable names in academic circles with newer scholars. Space does not permit my presentation here of a review of each chapter in its main three themes: History; Education, Leadership, and Service; and Identity and Material Culture. Instead, I will introduce a chapter from each theme respectively.

Mark Swanson's chapter, “Printing the Medieval Copto-Arabic Heritage: From the ‘Golden Age’ to the Printed Page,” is a pioneer study. It demonstrates the great interest of Coptic editors in printing significant works of Medieval Copto-Arabic literature, which were and continue to be invaluable for the assertion and renaissance of a Coptic Orthodox theology. The appendix to this chapter contains an extremely useful list of texts of that literature printed between 1871 and 1910; it includes information about the date of publication, the author, the title, the publisher, the editor or sponsor, and references. Swanson explores the wide variety of genres of that literature and shows how Coptic authors were prepared to learn from Christians of other traditions. He discusses the motivations for publication of these books based on the introductions of their editors. Swanson's method in supporting all the points of his chapter with quotations from the Arabic texts or with their transliterations and an English translation is clarifying and impressive.

Bishop Suriel's contribution “Habib Girgis: Reformer of Religious and Theological Education in the Coptic Orthodox Church” clearly shows that the present renaissance of the Coptic Orthodox Church is largely due to the scholarly work and leadership of Archdeacon Habib Girgis (1876–1951). Bishop Suriel calls on a huge number of archival materials. He summarizes the illustrious career of Habib Girgis, who was dean of the Theological College from 1918 until his death and established the Coptic Sunday school system in that year. Bishop Suriel tackled significant issues related to Girgis's educational reform, especially in the villages, and his theological education reform as well as his intellectual legacy. I believe that Archdeacon Habib Girgis, who was canonized as a saint, is indeed a “special saint,” for he was not a martyr or a miracle worker or a patriarch or a famous bishop or a well-known monk, but a reformer and educator.

In his contribution “Coptic Religious Heritage: Is There a Future for the Past?” Karel Innemée laments the critical situation of the material heritage of the Coptic Church. He focuses on the preservation and restoration of Coptic monuments in the two most important Coptic cultural centers. In churches of Old Cairo, plastered walls have been removed and replaced with walls constructed of modern bricks that are left unplastered. In Wadi al-Natrun, hundreds of remains of hermitages hidden under the sand were destroyed in order to use the land for agriculture in territories belonging to Dayr al-Suryan and Dayr Anba Bishoi. Innemée emphasizes the need for improving awareness and responsibility among Coptic Bishops toward their Coptic heritage in order to deliver it to the next generation, which is also an important issue for Coptic identity. Having worked in Egypt for many years as inspector of ancient Egyptian Antiquities and as director of the Coptic Museum, I know how precarious a situation the Coptic religious heritage is in.

I congratulate the editors and authors of this valuable volume and invite the readers of Church History to acquire it.