The sacramental wine is usually made from raisins, but the juice must be fermented. Churches even in Cairo have a press for crushing the raisins. The eucharistic bread is baked in an oven built near the sanctuary. The wafer is a small loaf about 3 inches in diameter and 1 inch thick, stamped with the trisagion and with crosses. Communion must be received fasting. Confession is required, but has somewhat fallen into disuse. Laymen receive in both kinds. The wafer being broken into the chalice, crumbs or "pearls" are taken out in a spoon and so administered, as in the Greek rite. Reservation is uncanonical. Renaudot states that it was permitted in cases of great extremity, when the host remained upon the altar with lamps burning and a priest watching, but it is not now practised, and there is no evidence of any such vessel as a pyx in Coptic ritual. Small benedictional crosses belong to each altar, and processional crosses are common. The crucifix is unknown, for while paintings and frescoes abound, graven images are absolutely forbidden. The liturgy was read exclusively in the extinct Coptic language till the end of the 19th century, but parts are now read in Arabic, while the lessons have long been read in Arabic as well as in Coptic. The services are still excessively long, that of Good Friday lasting eleven hours; but benches are now provided in the newer churches. Seven sacraments are recognized--baptism, confirmation, eucharist, penance, orders, matrimony, and unction of the sick. The chief fasts are those of Advent, of Nineveh, of Heraclius, Lent and Pentecost. Pilgrimage to Jerusalem is a duty and sometimes a penance.
The Coptic ritual deserves much fuller study than it has received. Since the 7th century the church has been so isolated as to be little influenced by changes affecting other communions. Consequently it remains in many respects the most ancient monument of primitive rites and ceremonies in Christendom. But centuries of subjection to Moslem rule have much weakened it. For the liturgical dress see VESTMENTS; CHASUBLE, &c.
The British occupation of Egypt profoundly modified Coptic religious life. Before it the Copts lived in their own semi-fortified quarters in Cairo or Old Cairo or in country or desert Dairs (Ders). Walls and gates were now thrown down or disused: the Copts began to mix and live freely among the Moslems, their children to frequent the same schools, and the people to abandon their distinctively Christian dress, names, customs and even religion. Freedom and prosperity threatened to injure the Church more than centuries of persecution. Many of the younger generation of Copts began openly to boast their indifference and even scepticism: in the large towns churches came to be too often frequented only by the old or the uneducated, confession and fasts fell into neglect and the number of communicants diminished; while the facility of divorce granted by Islam occasioned many perversions from among the Copts to that religion. On the other hand the necessity of resistance to these tendencies and of reform from within was strongly realized. Unfortunately, the institution of a lay council of eminent churchmen, which has been formed for the patriarch and for every bishop in his own diocese, has led to prolonged struggles and on one occasion to a serious crisis, in which the patriarch and the metropolitan of Alexandria were for a while banished to the desert. A principal object of these lay councils is to control the financial and legal powers vested in patriarch and bishops--powers which have often been greatly abused. Other objects are (1) to provide Christian religious education in all Coptic schools and to raise these schools to a high standard in secular matters; (2) to promote the education of women; (3) to apply church revenues to the maintenance of churches and schools and to the better payment of the clergy, who are now often compelled to live on charity; (4) to ensure prompt administration of justice in ecclesiastical causes such as divorce, inheritance, &c.; and (5) to establish colleges for the efficient training of the clergy. Educated Copts remember the time when the church of Alexandria was as famous for learning as for zeal. They desire also to resist the serious encroachments of Roman Catholic, American Presbyterian, and other foreign missions upon their ancient faith. (A. J. B.)