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Coptic history is the part of thehistory of Egypt that begins with the introduction ofChristianity inEgypt in the 1st century AD during theRoman period, and covers the history of theCopts to the present day. Many of the historic items related toCoptic Christianity are on display in many museums around the world and a large number is in theCoptic Museum inCoptic Cairo.
Egypt is identified in theBible as the place of refuge that theHoly Family sought in its flight fromJudea: "When he arose, he took the young Child and His mother by night and departed for Egypt, and was there until the death ofHerod the Great, that it might be fulfilled which was spoken by the Lord through the prophet, saying,Out of Egypt I called My Son" (Matthew 2:12-23).
The Egyptian Church, which is now more than nineteen centuries old, regards itself as the subject of many prophecies in theOld Testament.Isaiah the prophet, in Chapter 19, Verse 19 says "In that day there will be an altar to the LORD in the midst of the land of Egypt, and a pillar to the LORD at its border."
The firstChristians in Egypt were mainlyAlexandrian Jews such asTheophilus, whomLuke the Evangelist addresses in the introductory chapter of hisgospel. When theChurch of Alexandria was founded byMark the Evangelist[1] during the reign of theRomanemperorNero, a great multitude of nativeEgyptians (as opposed toGreeks orJews) embraced the Christian faith.
Christianity spread throughout Egypt within half a century of Mark's arrival in Alexandria as is clear from theNew Testament writings found inBahnasa, in Middle Egypt, which date around the year 200 AD, and a fragment of theGospel of John, written inCoptic, which was found inUpper Egypt and can be dated to the first half of the 2nd century. In the 2nd century,Christianity began to spread to the rural areas, and scriptures were translated into the local language, namelyCoptic.
The Catechetical School of Alexandria is the oldest catechetical school in the world.Jerome records that the Christian School of Alexandria was founded byMark himself.[2] Around 190 AD under the leadership of the scholarPantanaeus, the school of Alexandria became an important institution of religious learning, where students were taught by scholars such asAthenagoras,Clement,Didymus, and the native EgyptianOrigen, who was considered the father of theology and who was also active in the field of commentary and comparative Biblical studies. Origen wrote over 6,000 commentaries of theBible in addition to his famousHexapla.
Many scholars such as Jerome visited the school of Alexandria to exchange ideas and to communicate directly with its scholars. The scope of this school was not limited to theological subjects; science, mathematics and humanities were also taught there. The question-and-answer method of commentary began there, and 15 centuries beforeBraille, wood-carving techniques were in use there by blind scholars to read and write.
Many Egyptian Christians went to the desert during the 3rd century, and remained there to pray and work and dedicate their lives to seclusion and worship of God. This was the beginning of themonastic movement, which was organized byAnthony the Great, Paul (the world's firstanchorite),Macarius the Great andPachomius the Cenobite in the 4th century.
ChristianMonasticism was born in Egypt and was instrumental in the formation of the Coptic Orthodox Church character of submission, simplicity and humility, thanks to the teachings and writings of the Great Fathers of Egypt's Deserts. By the end of the 5th century, there were hundreds of monasteries, and thousands of cells and caves scattered throughout the Egyptian desert. A great number of these monasteries are still flourishing and have new vocations to this day.
All Christian monasticism stems, either directly or indirectly, from the Egyptian example:Basil the Great Archbishop of Caesaria of Cappadocia, founder and organiser of the monastic movement in Asia Minor, visited Egypt around 357 AD and his rule is followed by the Eastern Orthodox Churches;Jerome who translated the Bible into Latin, came to Egypt, while en route toJerusalem, around 400 AD and left details of his experiences in his letters;Benedict founded the Benedictine Order in the 6th century on the model of Pachomius, but in a stricter form. Countless pilgrims have visited the "Desert Fathers" to emulate their spiritual, disciplined lives.
Anembroidered fragment oftapestry was found in a Coptic tomb inUpper Egypt. Two types of thread were used, but only the white linen threads have survived, and the red woolen threads have mostly deteriorated.[3]
TheEdict of Milan issued by the Roman EmperorConstantine I 313 AD marked an end of anti-Christianity; afterwards Constantine made Christianity legal, which may have led to the decline of manyPagan practices includingmummification in Egypt.[4]
In the 4th century, an Alexandrianpresbyter namedArius began a theological dispute about the nature of Christ that spread throughout the Christian world and is now known asArianism (not to be confused with the Nazi ideologyAryanism). TheEcumenical Council of Nicea 325 AD was convened by the Roman Emperor Constantine I under the presidency of Hosius of Cordova and Pope Alexander I of Alexandria to resolve the dispute and eventually led to the formulation of the Symbol of Faith, also known as theNicene Creed. The creed, which is now recited throughout most of the Christian world, was based largely on the teaching put forth by an Egyptian deacon Athanasius of Alexandria, patriarch of Alexandria and the chief opponent of Arius and his teachings.
In the year 381 AD,Timothy I of Alexandria presided over the second ecumenical council known as the EcumenicalCouncil of Constantinople, which completed theNicene Creed with this confirmation of the divinity of theHoly Spirit:
We believe in the Holy Spirit, the Lord, the Giver of Life, who proceeds from the Father, who with the Father and the Son is worshipped and glorified who spoke by the Prophets and in One, Holy, Catholic, and Apostolic Church. We confess one Baptism for the remission of sins and we look for the resurrection of the dead and the life of the coming age, Amen.[This quote needs a citation]
Another theological dispute in the 5th century occurred over the teachings ofNestorius, the Patriarch of Constantinople who taught that God theLogos was nothypostatically joined with human nature, but rather dwelt in the man Jesus. As a consequence of this, he denied the title "Mother of God"(Theotokos) to theVirgin Mary, declaring her instead to be "Mother of Christ"Christotokos.
When reports of this reached the Apostolic Throne ofSaint Mark, PopeCyril I of Alexandria acted quickly to correct this breach with orthodoxy, requesting that Nestorius repent. When he would not, the Synod of Alexandria met in an emergency session and a unanimous agreement was reached. Pope Cyril I of Alexandria, supported by the entire See, sent a letter to Nestorius known as "The Third Epistle of Saint Cyril toNestorius." This epistle drew heavily on the established Patristic Constitutions and contained the most famous article of Alexandrian Orthodoxy: "The Twelve Anathemas of Saint Cyril." In theseanathemas, Cyril excommunicated anyone who followed the teachings of Nestorius. For example, "Anyone who dares to deny the Holy Virgin the titleTheotokos is Anathema!" Nestorius however, still would not repent and so this led to the convening of theFirst Ecumenical Council of Ephesus (431), over which Cyril I presided.[5]
The First Ecumenical Council of Ephesus confirmed the teachings ofAthanasius and confirmed the title of Mary as "Mother of God". It also clearly stated that anyone who separatedChrist into two hypostases was anathema, as Cyril had said that there is "One Nature [and One Hypostasis] for God the Word Incarnate" (Mia Physis tou Theou Logou Sesarkōmenē). Also, the introduction to the creed was formulated as follows:
We magnify you O Mother of the True Light and we glorify you O saint and Mother of God(Theotokos) for you have borne unto us the Saviour of the world. Glory to you O our Master and King: Christ, the pride of the Apostles, the crown of the martyrs, the rejoicing of the righteous, firmness of the churches and the forgiveness of sins. We proclaim the Holy Trinity in One Godhead: we worship Him, we glorify Him, Lord have mercy, Lord have mercy, Lord bless us, Amen.[This quote needs a citation]
When in 451, EmperorMarcianus attempted to heal divisions in the church, the response ofPope Dioscorus – the Pope of Alexandria who was later exiled – was that the emperor should not intervene in the affairs of the church. It was atChalcedon that the emperor, through the Imperial delegates, enforced harsh disciplinary measures against Pope Dioscorus in response of his boldness.
TheCouncil of Chalcedon, from the perspective of the Alexandrine Christology, has deviated from the approved Cyrillian terminology and declared that Christ was one hypostasis in two natures. However, in the Nicene-Constantinopolitan Creed, "Christ was conceived of the Holy Spirit and of the Virgin Mary," thus the foundation of the definition according to the non-Chalcedonian adherents, according to the Christology ofCyril of Alexandria is valid.
In terms of Christology, the Oriental Orthodox (non-Chalcedonians) understanding is that Christ is "One Nature—the Logos Incarnate,"of the full humanity and full divinity. The Chalcedonians understanding is that Christ is recognized in two natures, full humanity and full divinity.Oriental Orthodoxy contends that such a formulation is no different from what theNestorians teach.[6] This is the doctrinal perception that makes the apparent difference which separated the Oriental Orthodox from the Eastern Orthodox.
The council's findings were rejected by many of the Christians on the fringes of theByzantine Empire, includingEgyptians,Syrians,Armenians, and others.
From that point onward, Alexandria would have two patriarchs: the non-Chalcedonian native Egyptian one, now known as theCoptic Pope of Alexandria and Patriarch of All Africa on the Holy Apostolic See of St. Mark and the "Melkite" or Imperial Patriarch, now known as the Greek Orthodox Pope of Alexandria and Patriarch of All Africa.[7]
Almost the entire Egyptian population rejected the terms of the Council of Chalcedon and remained faithful to the native Egyptian Church (now known as the Coptic Orthodox Church of Alexandria). Those who supported the Chalcedonian definition remained incommunion with the other leading churches ofRome andConstantinople, and became the Greek-speaking (and later Arabic-speaking)Rum. The non-Chalcedonian party became what is today called theOriental Orthodox Church.
TheCoptic Orthodox Church of Alexandria regards itself as having been misunderstood at the Council of Chalcedon. There was an opinion in the church that viewed that perhaps the council understood the Church of Alexandria correctly, but wanted to curtail the existing power of the Alexandrine Hierarch, especially after the events that happened several years before at Constantinople fromPope Theophilus I of Alexandria towards PatriarchJohn Chrysostom and the unfortunate turnouts of the Second Council of Ephesus in 449 AD, where Eutichus misled Pope Dioscoros and the council in confessing the Orthodox faith in writing and then renouncing it after the council, which in turn, had upset Rome, especially that the tome which was sent was not read during the council sessions.
To make thing even worse, the Tome of Pope Leo of Rome was, according to the Alexandria school of theology, particularly in regards to the definition of Christology, considered influenced by Nestorian heretical teachings. So, due to the above-mentioned, especially in the consecutive sequences of events, the Hierarchs of Alexandria were considered holding too much of power from one hand, and on the other hand, due to the conflict of the schools of theology, an impasse was to be and there was a scape goat, i.e. Pope Disocoros.
By anathemizing Pope Leo, because of the tone and content of his Tome, as per Alexandrine theology perception, Pope Discoros was found guilty of doing so, without due process, in other words, the Tome of Leo was not a subject of heresy in the first place, but it was a question of questioning the reasons behind not having it either acknowledged or read at theSecond Council of Ephesus in 449 AD. Pope Dioscorus of Alexandria was never labeled as heretic by the council's canons.
Copts also believe that the Pope of Alexandria was forcibly prevented from attending the third congregation of the council from which he was ousted, apparently the result of a conspiracy tailored by the Roman delegates.[8]
Before the current positive era of Eastern and Oriental Orthodox dialogues, Chalcedonians sometimes used to call the non-Chalcedonians "monophysites", though the Coptic Orthodox Church in reality regards monophysitism as a heresy. The Chalcedonian doctrine in turn came to be known as "dyophysite".
A term that comes closer to Coptic Orthodoxy ismiaphysite, which refers to a conjoined nature for Christ, both human and divine, united indivisibly in the Incarnate Logos. The Coptic Orthodox Church of Alexandria believes that Christ is perfect in His divinity, and he is perfect in his humanity, but his divinity and his humanity were united in one nature called "the nature of the incarnate word", which was reiterated byCyril of Alexandria.
Copts, thus, believe in two natures "human" and "divine" that are united in one hypostasis "without mingling, without confusion, and without alteration". These two natures "did not separate for a moment or the twinkling of an eye" (Coptic Liturgy of Saint Basil of Caesarea).
Copts suffered under the rule of theByzantineEastern Roman Empire. TheMelkite Patriarchs, appointed by the emperors as both spiritual leaders and civil governors, massacred the Egyptian population whom they considered heretics. ManyEgyptians were tortured and martyred to accept the terms of Chalcedon, but Egyptians remained loyal to the faith of their fathers and to the Cyrillian view ofChristology. One of the most renowned Egyptian saints of that period isSamuel the Confessor.
The Arab Muslim conquest of Egypt took place in 639. Despite the political upheaval, historians estimate that the majority of the Egyptian population remained Christian until somewhere between the 9th century and the middle of the 14th century.[9]
There were major persecutions during and following the reign of theFatimid caliphAl-Hakim bi-Amr Allah (reigned 996–1021) and Copts were massacred during the reign of theMamluks. Acceptance ofArabic as a liturgical language took place under the papacy of Pope of AlexandriaGabriel ibn-Turaik.[10]
During Islamic rule, the Copts were required to pay a special tax, called thejizya. The payment of the jizya tax also meant that Copts were required to wear special clothing to distinguish them from Muslims and that they could practice their own Coptic Law exempt from Shari'a law courts.[11] This tax was abolished in 1855 underSa'id Pasha.[11]
The position of the Copts began to improve early in the 19th century under the stability and tolerance ofMuhammad Ali's dynasty. The Coptic community ceased to be regarded by the state as an administrative unit and, by 1855 theJizya tax was lifted. Shortly thereafter, Christians started to serve in the Egyptian army. The1919 revolution in Egypt, the first display of Egyptian identity with respect to its homogeneity of Egypt's modern society with both its Muslim and Christian components occurred.
Over the centuries, many Coptic historians recorded the history of the Copts and that of the Coptic Church. The most prominent of these Coptic historians are:
