Scholars who study the first Ecumenical Councils, get to know the Alexandrian theologians as leaders and pioneers of the Christian faith and thought on an ecumenical level. Their prominence was not based on any political power, because Alexandria was under the Roman Empire and subsequently was ruled by the Byzantines until the Arab conquest of Egypt. Their strength was based on their deep spiritual, pious, theological and biblical thought and studies.
The Alexandrian Fathers were not looking for leadership for personal benefit, but it was the openness of their hearts with divine love and their extensive studies that attracted many people to the School of Alexandria and to the Egyptian desert, where they learned the Alexandrine theology and were introduced to the ascetic life of the Egyptian monks.
The Copts, by their adherence to the orthodox (true) faith since early Christianity, played a positive role in solving many theological problems in both East and West. They did not interfere in other church's problems, but because of their spirit of love and unity, they were called upon and consulted by other churches. When the Emperors accepted the Christian faith and the waves of persecution calmed down, the heretics found a great opportunity to spread their adverse teachings, especially Arius, Nestorius, Eutyches, Apollinarius, etc..
It became imperative for the Alexandrian Fathers to play their positive role in trying to win back these heretics to the true faith perseverance, but not at the expense of the evangelic thought of church faith. Now, I will confine my writing to the role played by certain Alexandrian Fathers in the Ecumenical Councils, setting aside a separate chapter to St. Dioscorus and the attitude of the Council of Chalcedon towards him because of its importance, regarding how the Chalcedonian Churches perceive us, and for those who do not understand the truth of our belief in the nature of Jesus Christ.
POPE ATHANASIUS THE APOSTOLIC AND THE COUNCIL OF NICEA
In our book: "The Coptic Orthodox Church as a Church of Erudition and Theology," I dedicated a special chapter to Pope Athanasius and Arianism. I will limit myself here to what St. Gregory of Nazianzen said, "When I praise Athanasius, virtue itself is my theme; for I name every virtue as often as I mention him who possessed all virtues. He was the true pillar of the Church. His life and conduct were an example for bishops and his doctrine represents the Orthodox Creed."
St. Athanasius has ordained Patriarch (Pope) of Alexandria in A.D 328, and he presided over the church for forty-six years, of which over seventeen were spent in exile on account of his vigorous opposition to the spread of Arianism, which had the support of certain emperors. He was exiled five times. Due to the spread of Arianism, which denied the divinity of Christ and considered Him a creature found before all times, and an instrument for creation, who played the role of a mediator between God and the world, in A.D 325 the First Ecumenical Council was held in Nicea.
Arianism also maintained that the Holy Spirit is not God but is still an inferior god to the Logos. It was Emperor Constantine who invited the council, that was attended by 118 bishops, among them Pope Alexanderus of Alexandria, who was accompanied by St. Athanasius his secretary at that time. St. Athanasius was a young man, and as a deacon, he was not allowed to participate in the discussions. It was said that the Pope ordained him a priest so that he can take part in the discussions.
St. Athanasius entered into a dialogue with Arius and his followers, and completely defeated them with his zeal to defend faith, strong theological knowledge, and reasoning. He wrote the Creed which all churches recite today. When the council was over, he left, after winning the admiration of all the bishops assembled there and the hatred of the party of heretics who opposed him vigorously. John Henry Newman wrote of Athanasius as that extraordinary man; a principal instrument after the Apostles by which the sacred truths of Christianity have been conveyed and he believed in the Word.
POPE TIMOTHY (TIMOTHIUS) AND THE COUNCIL OF CONSTANTINOPLE
The second Ecumenical Council was held in A.D 381 at Constantinople, at the invitation of Emperor Theodosius the Great. The Council was attended by 150 bishops, to try Macedonius who denied the divinity of the Holy Spirit. He was a follower of Arius and managed to become the Patriarch of Constantinople.
Pope Timothy played a vital role in the council, and according to Sozomen he chaired the council. The council dealt at first very effectively with theological matters, then it discussed some administrative issues, and here the temporal pride entered into the church. The Council put the Church of Alexandria after the churches of Rome and Constantinople, as Rome was the capital and Constantinople was the "new Rome."
At this point, the Pope and the bishops of Alexandria withdrew from the Council. This withdrawal from the Council did not in any way affect the Fathers of the Council in their works worldwide. It did not affect our appreciation for them. We remember them in every liturgy of Eucharist. It did not affect the position of Alexandria, for we find William Worrell writing about the ecumenical movement, "The see [of Alexandria] was the most important in the Church, as the city was the most important in the whole East. To the prestige of ancient Egypt and Hellenistic Alexandria, the reputation for Christian learning and the power of leadership were added."
POPE CYRIL THE GREAT AND NESTORIANISM
On the 22nd of June A.D. 431, the third Ecumenical Council was held in Ephesus, at the order of Emperor Theodosius the Lesser. It was attended by 200 bishops, and St. Cyril the Great, Pope of Alexandria, chaired the council. The Council convened to try Nestorius, the Patriarch of Constantinople, for he divided Christ into two separate persons: the Son of God and the son of man.
St. Cyril stressed on the unity of the Godhead and manhood without mixing or mingling. He also stressed on the title "Theotokos," i.e. "the mother of God" for St. Mary, in order to clarify that who was born from her is truly God the Incarnate Word and not an ordinary man on whom the Godhead descended subsequently. I have already discussed this subject in the book "Church of Erudition and theology."
