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Coptic Orthodox Patriarchate of Alexandria and of All AfricaϮⲉⲕ̀ⲕⲗⲏⲥⲓⲁ ̀ⲛⲣⲉⲙ̀ⲛⲭⲏⲙⲓ ̀ⲛⲟⲣⲑⲟⲇⲟⲝⲟⲥ | image | caption Coptic Orthodox Cross ''Reads: Jesus Christ, the Son of God'' | founder The Apostle and Evangelist Mark | independence Apostolic Era | recognition Oriental Orthodox | primateH.H. Pope and Patriarch Shenouda III | headquartersAlexandria and Cairo in Egypt | territory Egypt, Greece, Italy, Lebanon, Western Pentapolis, Libya and All Africa | possessions Middle East, Canada, United States of America, Great Britain, Western Europe, South America, Australia, New Zealand, Oceania, Southeast Asia and the Caribbean Islands | languageCoptic, Greek, Arabic, Egyptian Arabic, English, French, German, Swahili, Afrikaans, and several other African languages | population ~12 to ~20 million total ~8,000,000 to ~16,000,000 in Egypt + ~15 to ~4,000,000 Abroad (Diaspora) | website Official Website of HH Pope Shenouda III Coptic Orthodox Church Network}}

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The Coptic Orthodox Church of Alexandria is the official name for the largest Christian church in Egypt and the Middle East. The Church belongs to the Oriental Orthodox family of churches, which has been a distinct church body since the Council of Chalcedon in AD 451, when it took a different position over Christological theology from that of the body of churches that would later split into Eastern Orthodox and Roman Catholic churches. The precise differences in theology that caused the split with the Coptic Christians are still disputed, highly technical and mainly concerned with the nature of Christ. The foundational roots of the Church are based in Egypt but it has a worldwide following. According to tradition, the church was established by Saint Mark the apostle and evangelist in the middle of the 1st century (approximately AD 42). The head of the church and the See of Alexandria is the Pope of Alexandria and Patriarch of All Africa on the Holy See of Saint Mark, currently Pope Shenouda III. And at the moment 20% of Egyptians belong to the Coptic Orthodox Church of Alexandria, though other churches also claim Patriarchates and Patriarchs of Alexandria; among them:

The Greek Orthodox Church of Alexandria

The Coptic Catholic Church of Alexandria

The Melkite Greek Catholic Patriarchate of Antioch, Alexandria and Jerusalem

History

Apostolic foundation

Egypt is identified in the Bible as the place of refuge that the Holy Family sought in its flight from Judea: "When he [Joseph] arose, he took the young Child and His mother by night and departed for Egypt, and was there until the death of Herod 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 1,900 years old, regards itself as the subject of many prophecies in the Old 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 first Christians in Egypt were common people who spoke Egyptian Coptic, there were also Alexandrian Jews such as Theophilus, whom Saint Luke the Evangelist addresses in the introductory chapter of his gospel. When the church was founded by Saint Mark during the reign of the Roman emperor Nero, a great multitude of native Egyptians (as opposed to Greeks or Jews) embraced the Christian faith.

Christianity spread throughout Egypt within half a century of Saint Mark's arrival in Alexandria, as is clear from the New Testament writings found in Bahnasa, in Middle Egypt, which date around the year AD 200, and a fragment of the Gospel of John, written in Coptic, which was found in Upper 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, namely Coptic.

Contributions to Christianity

The Catechetical School of Alexandria

The Catechetical School of Alexandria is the oldest catechetical school in the world. St. Jerome records that the Christian School of Alexandria was founded by Saint Mark himself. Around 190 AD under the leadership of the scholar Pantanaeus, the school of Alexandria became an important institution of religious learning, where students were taught by scholars such as Athenagoras, Clement, Didymus, and the native Egyptian Origen, 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 the Bible in addition to his famous Hexapla.

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 before Braille, wood-carving techniques were in use there by blind scholars to read and write.

The Theological college of the catechetical school was re-established in 1893. The new school currently has campuses in Ireland, Cairo, New Jersey, and Los Angeles, where Coptic priests-to-be and other qualified men and women are taught among other subjects Christian theology, history, the Coptic language and art - including chanting, music, iconography, and tapestry.

The cradle of monasticism and its missionary work

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 the monastic movement, which was organized by Anthony the Great, Saint Paul, the world's first anchorite, Saint Macarius the Great and Saint Pachomius the Cenobite in the 4th century.

Christian monasticism 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: Saint Basil the Great Archbishop of Ceasaria of Cappadocia, founder and organizer of the monastic movement in Asia Minor, visited Egypt around AD 357 and his rule is followed by the Eastern Orthodox Churches; Saint Jerome who translated the Bible into Latin, came to Egypt, while en route to Jerusalem, around AD 400 and left details of his experiences in his letters; Benedict founded the Benedictine Order in the 6th century on the model of Saint Pachomius, but in a stricter form. Countless pilgrims have visited the "Desert Fathers" to emulate their spiritual, disciplined lives.

Role and participation in the Ecumenical Councils

Council of Nicea

In the 4th century, an Alexandrian presbyter named Arius began a theological dispute about the nature of Christ that spread throughout the Christian world and is now known as Arianism. The Ecumenical Council of Nicea AD 325 was convened by Constantine under the presidency of Saint Hosius of Cordova and Saint Alexander of Alexandria to resolve the dispute and eventually led to the formulation of the Symbol of Faith, also known as the Nicene Creed. The Creed, which is now recited throughout the Christian world, was based largely on the teaching put forth by a man who eventually would become Saint Athanasius of Alexandria, the chief opponent of Arius.

Council of Constantinople

In the year AD 381, Pope Timothy I of Alexandria presided over the second ecumenical council known as the Ecumenical Council of Constantinople, to judge Macedonious, who denied the Divinity of the Holy Spirit. This council completed the Nicene Creed with this confirmation of the divinity of the Holy Spirit:

:"I believe in the Holy Spirit, the Lord, the Giver of Life, who proceeds from the Father, who with the Father and the Son is worshiped and glorified who spoke by the Prophets and in One, Holy, Universal, and Apostolic church. I confess one Baptism for the remission of sins and I look for the resurrection of the dead and the life of the coming age, Amen."

Council of Ephesus

Another theological dispute in the 5th century occurred over the teachings of Nestorius, the Patriarch of Constantinople who taught that God the Word was not hypostatically 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 the Virgin Mary, declaring her instead to be "Mother of Christ" ''Christotokos''.

When reports of this reached the Apostolic Throne of Saint Mark, Pope Saint Cyril 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 to Nestorius." 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 these anathemas, Cyril excommunicated anyone who followed the teachings of Nestorius. For example, "Anyone who dares to deny the Holy Virgin the title ''Theotokos'' is Anathema!" Nestorius however, still would not repent and so this led to the convening of the First Ecumenical Council of Ephesus (431), over which Cyril presided.

The Council confirmed the teachings of Saint Athanasius and confirmed the title of Mary as "Mother of God". It also clearly stated that anyone who separated Christ into two hypostases was anathema, as Athanasius had said that there is "One Nature and One Hypostasis for God the Word Incarnate" (''Mia Physis tou Theou Loghou Sesarkomeni''). 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." [not dissimilar to the "Axion Estin" Chant still used in Orthodoxy]

Council of Chalcedon

When in AD 451, Emperor Marcianus attempted to heal divisions in the Church, the response of Pope Dioscorus – the Pope of Alexandria who was later exiled – was that the emperor should not intervene in the affairs of the Church. It was at Chalcedon that the emperor, through the Imperial delegates, enforced harsh disciplinary measures against Pope Dioscorus in response to his boldness.

The Council 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 of Cyril of Alexandria is valid. There is a change in the Non-Chalcedonian definition here, as the Nicene creed clearly uses the terms "of", rather than "in".

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 ''in'' two natures, full humanity and full divinity. Just as humans are of their mothers and fathers and not in their mothers and fathers, so too is the nature of Christ according to Oriental Orthodoxy. If Christ is in full humanity and in full divinity, then He is separate in two persons as the Nestorians teach. 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 the Byzantine Empire, including Egyptians, Syrians, Armenians, and others.

From that point onward, Alexandria would have two patriarchs: the non-Chalcedonian native Egyptian one, now known as the Coptic 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.

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 in communion with the other leading churches of Rome and Constantinople. The non-Chalcedonian party became what is today called the Oriental Orthodox Church.

The Coptic 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 from Pope Theophilus of Alexandria towards Patriarch John Chrysostom and the unfortunate turnouts of the Second Council of Ephesus in AD 449, where Eutichus misled Pope Dioscorus 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 things 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, there would be an impass and a scapegoat, i.e. Pope Dioscorus. The Tome of Leo has been widely criticized (surprisingly by Roman Catholic and Eastern Orthodox scholars) in the past 50 years as a much less than perfect orthodox theological doctrine.

It is also to be noted that by anathemizing Pope Leo, because of the tone and content of his tome, as per Alexandrine Theology perception, Pope Dioscorus 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 the Second Council of Ephesus in AD 449. 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.

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 is miaphysite, 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 by Saint Cyril 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).

From Chalcedon to the Arab conquest of Egypt

Copts suffered under the rule of the Byzantine Eastern Roman Empire. The Melkite Patriarchs, appointed by the emperors as both spiritual leaders and civil governors, massacred the Egyptian population whom they considered heretics. Many Egyptians 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 of Christology. One of the most renowned Egyptian saints of that period is Saint Samuel the Confessor.

Muslim conquest of Egypt

The Muslim invasion of Egypt took place in AD 639. Despite the political upheaval, the Egyptian population remained mainly Christian. However, the gradual conversions to Islam over the centuries changed Egypt from a Christian to a largely Muslim country by the end of the 12th century.

From the 19th century to the 1952 revolution

The position of the Copts began to improve early in the 19th century under the stability and tolerance of the Muhammad Ali Dynasty. The Coptic community ceased to be regarded by the state as an administrative unit. In 1855 the ''jizya'' tax was abolished. Shortly thereafter, the Copts started to serve in the Egyptian army.

Towards the end of the 19th century, the Coptic Church underwent phases of new development. In 1853, Pope Cyril IV established the first modern Coptic schools, including the first Egyptian school for girls. He also founded a printing press, which was the second national press in the country. Pope Cyril IV established very friendly relations with other denominations, to the extent that when the Greek Patriarch in Egypt had to absent himself for a long period of time outside the country, he left his Church under the guidance of the Coptic Patriarch.

The Theological College of the School of Alexandria was reestablished in 1893. It began its new history with five students, one of whom was later to become its dean. Today it has campuses in Alexandria, Cairo, and various dioceses throughout Egypt, as well as outside Egypt, in New Jersey, Los Angeles, Sydney, Melbourne and London, where potential clergymen and other qualified men and women are taught many subjects, among which are theology, church history, missionary studies, and Coptic language.

Present day

The current Coptic Orthodox Pope of Alexandria and the Patriarch of All Africa on the Holy See of Saint Mark is Pope Shenouda III.

There are about 20 million Coptic Orthodox Christians in the world. Between 7 and 10 million of them are found in Egypt under the jurisdiction of the Coptic Orthodox Church of Alexandria. There are also significant numbers in the diaspora in countries such as the United States of America, Canada, Australia, France, Germany, and Sudan. The number of Coptic Orthodox Christians in the diaspora is roughly 4 million. In addition, there are between 350,000 and 400,000 native African adherents in East, Central and South Africa. Although under the jurisdiction of the Coptic Orthodox Church, these adherents are not considered Copts, since they are not ethnic Egyptians. Some accounts regard members of the Ethiopian Orthodox Tewahedo Church (roughly 45 million), the Eritrean Orthodox Tewahedo Church (roughly 2.5 million), as members of the Coptic Orthodox Church. This is however a misnomer, since both the Ethiopian and the Eritrean Churches, although daughter churches of the Church of Alexandria, are currently autocephalous churches. In 1959, the Ethiopian Orthodox Tewahedo Church was granted its first own Patriarch by Pope Cyril VI. Furthermore, the Eritrean Orthodox Tewahedo Church similarly became independent of the Ethiopian Tewahedo Church in 1994, when four bishops were consecrated by Pope Shenouda III of Alexandria to form the basis of a local Holy Synod of the Eritrean Church. In 1998, the Eritrean Church gained its autocephelacy from the Coptic Orthodox Church when its first Patriarch was enthroned by Pope Shenouda III of Alexandria.

These three churches remain in full communion with each other and with the other Oriental Orthodox churches. The Ethiopian Orthodox Tewahedo Church and the Eritrean Orthodox Tewahedo Church do acknowledge the Honorary Supremacy of the Coptic Orthodox Patriarch of Alexandria, since the Church of Alexandria is technically their Mother Church. Upon their selection, both Patriarchs (Ethiopian & Eritrean) must receive the approval and communion from the Holy Synod of the Apostolic See of Alexandria before their enthronement.

Since the 1980s theologians from the Oriental (Non-Chalcedonian) Orthodox and Eastern (Chalcedonian) Orthodox churches have been meeting in a bid to resolve theological differences, and have concluded that many of the differences are caused by the two groups using different terminology to describe the same thing (see Agreed Official Statements on Christology with the Eastern Orthodox Churches).

In the summer of 2001, the Coptic Orthodox and Greek Orthodox Patriarchates of Alexandria agreed to mutually recognize baptisms performed in each other's churches, making re-baptisms unnecessary, and to recognize the sacrament of marriage as celebrated by the other. Previously, if a Coptic Orthodox and Greek Orthodox wanted to get married, the marriage had to be performed twice, once in each church, for it to be recognized by both. Now it can be done in only one church and be recognized by both.

According to Christian Tradition and Canon Law, the Coptic Orthodox Church of Alexandria only ordains men, and if they wish to be married, they must be married before they are ordained. In this respect they follow the same practices as does the Eastern Orthodox Church.

Traditionally, the Coptic language was used in church services, and the scriptures were written in the Coptic alphabet. However, due to the Arabisation of Egypt, service in churches started to witness increased use of Arabic, while preaching is done entirely in Arabic. Native languages are used, in conjunction with Coptic, during services outside of Egypt.

Coptic Orthodox Christians celebrate Christmas on the 7th of January (Gregorian Calendar), which coincides with the 25th of December according to the Julian Calendar. The Coptic Orthodox Church uses the Julian Calendar as its Ecclesiastical Calendar. It is known as the Coptic calendar or the Alexandrian Calendar. This calendar is in turn based on the old Egyptian calendar of Ancient Egypt. The Coptic Orthodox Church is thus considered an Old Calendrist Church. Christmas according to the Coptic calendar was adopted as an official national holiday in Egypt since 2002.

Current events

A 2010 New Year's Eve attack by Islamic fundamentalists on the Coptic Orthodox Church in the city of Alexandria left 21 dead and many more injured. One week later, thousands of Muslims stood as human shields outside churches as Coptic Christians attended Christmas Masses on January 6 & 7, 2011.

On Jan. 30, just days after the demonstrations to reform the Egyptian government, Muslims in southern Egypt broke into two homes belonging to Coptic Christians. The Muslim assailants murdered 11 people and wounded four others.

In Tahrir Square, Cairo, on Wednesday 2 February 2011, Coptic Christians joined hands to provide a protective cordon around their Muslim neighbors during salah (prayers) in the midst of the 2011 Egyptian Revolution.

Jurisdiction outside of Egypt

Besides Egypt, the Church of Alexandria has jurisdiction over Pentapolis, Libya, Nubia, Sudan, Ethiopia, Eritrea and all Africa.

Both the Patriarchate of Addis Ababa and all Ethiopia, and the Patriarchate of Asmara and all Eritrea do acknowledge the supremacy of honor and dignity of the Pope and Patriarch of Alexandria on the basis that both Patriarchates were established by the Throne of Alexandria and that they have their roots in the Apostolic Church of Alexandria, and acknowledge that Saint Mark the Apostle is the founder of their Churches through the heritage and Apostolic evangelization of the Fathers of Alexandria.

In other words, the Patriarchates of Ethiopia and Eritrea are daughter Churches of the Holy Apostolic Patriarchate of Alexandria.

In addition to the above, the countries of Uganda, Kenya, Tanzania, Zambia, Zimbabwe, the Congo, Cameroon, Nigeria, Ghana, Botswana, Malawi, Angola, Namibia and South Africa are under the jurisdiction and the evangelization of the Throne of Alexandria. It is still expanding in the vast continent of Africa.

Daughter churches

Ethiopian Orthodox Church

Since the Christianization of Ethiopia in the 4th century, the Church of Ethiopia has come under the dominion of the Church of Alexandria. The first bishop of Ethiopia, Saint Frumentius, was consecrated as Bishop of Axum by Pope Athanasius of Alexandria in 328 AD. From then on, until 1959, the Pope of Alexandria, as Patriarch of All Africa, always named an Egyptian (a Copt) to be the Archbishop of the Ethiopian Church. On 13 July 1948, the Coptic Church of Alexandria and the Ethiopian Orthodox Church reached an agreement concerning the relationship between the two churches. In 1950, the Ethiopian Orthodox Church was granted autocephaly by Pope Joseph II of Alexandria, head of the Coptic Orthodox Church. Five Ethiopian bishops were immediately consecrated by the Pope of Alexandria and Patriarch of All Africa, and were empowered to elect a new Patriarch for their church. This promotion was completed when Joseph II consecrated the first Ethiopian-born Archbishop, Abuna Basilios, as head of the Ethiopian Church on 14 January 1951. In 1959, Pope Cyril VI of Alexandria crowned Abuna Baslios as the first Patriarch of Ethiopia.

Patriarch Basilios died in 1971, and was succeeded on the same year by Abuna Theophilos. With the fall of Emperor Haile Selassie I of Ethiopia in 1974, the new Marxist government arrested Abuna Theophilos and secretly executed him in 1979. The Ethiopian government then ordered the Ethiopian Church to elect Abuna Takla Haymanot as Patriarch of Ethiopia. The Coptic Orthodox Church refused to recognize the election and enthronement of Abuna Takla Haymanot on the grounds that the Synod of the Ethiopian Church had not removed Abuna Theophilos, and that the Ethiopian government had not publicly acknowledged his death, and he was thus still legitimate Patriarch of Ethiopia. Formal relations between the two churches were halted, although they remained in communion with each other.

After the death of Abuna Takla Haymanot in 1988, Abune Merkorios who had close ties to the Derg (Communist) government was elected Patriarch of Ethiopia. Following the fall of the Derg regime in 1991, Abune Merkorios abdicated under public and governmental pressure and went to exile in the United States. The newly elected Patriarch, Abune Paulos was officially recognized by the Coptic Orthodox Church of Alexandria in 1992 as the legitimate Patriarch of Ethiopia. Formal relations between the Coptic Church of Alexandria and the Ethiopian Orthodox Church were resumed on July 13, 2007.

Eritrean Orthodox Tewahedo Church

Following the independence of Eritrea from Ethiopia in 1993, the newly independent Eritrean government appealed to Pope Shenouda III of Alexandria for Eritrean Orthodox autocephaly. In 1994, Shenouda ordained Abune Phillipos as first Archbishop of Eritrea. The Eritrean Orthodox Tewahedo Church obtained autocephaly on 7 May 1998, and Abune Phillipos was subsequently consecrated as first Patriarch of Eritrea. The two churches remain in full communion with each other and with the other Oriental Orthodox Churches, although the Coptic Orthodox Church does not recognize the deposition of the third Patriarch of Eritrea, Abune Antonios.

Coptic Orthodox churches around the world

There are several Coptic Orthodox churches and institutions outside of Egypt, including churches and institutions in:

Africa: see Coptic Orthodox Church in Africa

Asia: see Coptic Orthodox Church in Asia

Australia and Oceania: see Coptic Orthodox Church in Australia

Europe: see Coptic Orthodox Church in Europe

*Britain: see British Orthodox Church (autonomous)

*France: see French Coptic Orthodox Church (autonomous)

North America: see Coptic Orthodox Church in North America

*United States: see Coptic Orthodox Church in the United States

*Canada: see Coptic Orthodox Church in Canada

*Mexico: see Coptic Orthodox Church in Mexico

South America see Coptic Orthodox Church in South America

Official titles of the Pope of Alexandria and Patriarch of All Africa

Episcopal titles

The leader of the Coptic Orthodox Church of Alexandria, is known as ''Pope of Alexandria and Patriarch of all Africa on the Holy See of St. Mark the Apostle''.

His full title is Pope and Lord Archbishop of the Great City of Alexandria and Patriarch of All Africa on the Holy Orthodox and Apostolic Throne of Saint Mark the Evangelist and Holy Apostle that is, in Egypt, Pentapolis, Libya, Nubia, Sudan, Ethiopia, Eritrea and all Africa.

The Successor of St. Mark the Evangelist, Holy Apostle and Martyr, on the Holy Apostolic Throne of the Great City of Alexandria.

Pope of Alexandria, being the Diocesan Bishop of the Great and Ancient Metropolis of Alexandria, that is in Alexandria and the metropolitan province of Greater Cairo.

Elder Metropolitan Archbishop of the Egyptian Province.

Primate of Egypt, Pentapolis, Libya, Nubia and Sudan.

Patriarch of All Africa.

Father of Fathers.

Shepherd of Shepherds.

Hierarch of all Hierarchs.

Honorary titles

The Dean of the Great Catechetical School of Theology of Alexandria.

The Ecumenical (Universal) Judge (Arbitrator) of the Holy Apostolic and Catholic (Universal) Church.

The 13th among the Holy Apostles.

The Pillar and Defender of the Holy, Catholic (Universal), Apostolic Church and of the Orthodox Doctrine.

Historical evolution of the ecclesiastical title

The Bishop of Alexandria was first known just as the ''Bishop of Alexandria''. It continued to be so, until the Church grew within and all over the Egyptian Province, and many Bishops were consecrated for the newly founded parishes all over the towns and cities.

The Bishop of Alexandria, being the successor of the first Bishop in Egypt consecrated by Saint Mark, was honored by the other Bishops, as first among equals ''"Primus inter Pares,"''. This was in addition to the appropriate honorary dignity, which was due by virtue of being the Senior Bishop of the main Metropolis of the Province, Alexandria, which also the Capital and the main Port of the Province. This honor was bestowed by making the Senior Bishop an ''“Archbishop,”'' thus presiding in dignity of honor over all the Alexandrine and Egyptian Bishops.

The appellation of ''“Pope”'' has been attributed to the Bishop of Alexandria since the Episcopate of Heraclas, the 13th Bishop of Alexandria. All the clergy of Alexandria and Lower Egypt honored him with the appellation ''“Papas,”'' which means “Our Father,” as the Senior and Elder Bishop among all bishops, within the Egyptian Province, who are under his jurisdiction. This is because Alexandria was the Capital of the Province, and the preaching center and the place of martyrdom of Saint Mark the Evangelist and Apostle.

The title ''“Patriarch”'' means the Head or the Leader of a Tribe or a Community. Ecclesiastically it means the Head of the Fathers (Bishops) and their congregation of faithful. This title is historically known as “Patriarch of Alexandria and all Africa on the Holy Apostolic Throne of Saint Mark the Evangelist,” that is “of Alexandria and of all Africa.” The title of “Patriarch” was first used around the time of the Third Ecumenical Council of Ephesus, convened in AD 431, and ratified at Chalcedon in AD 451.

It is to be noted that only the Patriarch of Alexandria has the double title of Pope and Patriarch among the Eastern Orthodox and the Oriental Orthodox Thrones.

Administrative divisions of the Coptic Orthodox Patriarchate of Alexandria

10 Metropolises, out of which 7 Metropolises are in Egypt, 1 Metropolis in the Near East and 2 Metropolises are in Europe; served by 5 Metropolitan Archbishops and 4 Metropolitan Bishops, while 1 Metropolis in France remains vacant; out of the 9 Hierarchs, 1 Metropolitan Archbishop is in the Near East, 3 in Metropolitan Archbishops are in Egypt and 1 Metropolitan Archbishop is in The United Kingdom, while all 4 Metropolitan Bishops are in Egypt.

54 Dioceses with 37 Diocesan Bishops are in Egypt, 8 Diocesan Bishops are in Europe, 2 Diocesan Bishops are in North America, 2 Diocesan Bishops are in South America, 2 Diocesan Bishops are in Sudan and 2 Diocesan Bishops are in Australia, while 1 Diocese still remain vacant in Egypt

2 Suffragan Dioceses, with 1 Suffragan Bishop in Europe and 1 Suffragan Bishop in North America.

3 Auxiliary Bishops for 3 Dioceses in Egypt.

9 Assistant Bishops in Egypt for 8 Suffragan Dioceses within an Archdiocese under the Pope's jurisdiction; while 1 Suffragan Diocese still needs an Assistant Bishop.

5 Patriarchal Exarchates, with 3 Patriarchal Exarchs in North America and 2 Patriarchal Exarchs in Europe.

2 Missionary Bishops administering at large in Africa.

10 Bishop Abbots for 9 Patriarchal Monasteries in Egypt and 1 Patriarchal Monastery in Australia; while 1 Patriarchal Monastery in North America still awaiting the nomination of its Bishop Abbot.

1 General Bishop, Patriarchal Emissary at large in Egypt and abroad.

2 General Bishop, Administrators of Patriarchal Institutions in Egypt.

3 General Bishops, heading the Patriarchal Secretary Office of the Patriarchate.

1 Chorbishop without portfolio.

1 Hegumen in the capacity of Grand Economos, Patriarchal Vicar for Alexandria.

1 Hegumen as Administrative Patriarchal Vicar for Cairo.

The Holy Synod of the Coptic Orthodox Patriarchate of Alexandria

The Holy Synod of the Coptic Orthodox Patriarchate of Alexandria is headed by the Patriarch of Alexandria and the members are the Metropolitan Archbishops, Metropolitan Bishops, Diocesan Bishops, Patriarchal Exarchs, Missionary Bishops, Auxiliary Bishops, Suffragan Bishops, Assistant Bishops, Chorbishops and the Patriarchal Vicars for the Church of Alexandria.

For the list of the members of the Holy Synod and their official titles see main article The Holy Synod of the Coptic Orthodox Patriarchate of Alexandria

Cathedrals

Saint Mark's Coptic Orthodox Cathedral, Alexandria

Saint Mark's Coptic Orthodox Cathedral, Abbassia, Cairo

Saint Mark's Coptic Orthodox Cathedral, Azbakeya, Cairo

Monasteries

Monastery of Saint Anthony

Monastery of Saint Fana

Monastery of Saint Macarius the Great

Monastery of the Martyrs

Monastery of Saint Matthew the Potter

Monastery of Saint Mina

Paromeos Monastery

Monastery of Saint Paul the Anchorite

Monastery of Saint Pishoy

Red Monastery

Syrian Monastery

White Monastery

Other Christian churches in Egypt

In addition to the Coptic Orthodox Church of Alexandria whose adherents make up around 95% of Egypt's total Christian population, The Coptic Catholic Church (an Eastern Catholic church) has around 240,000 members (with some claims of around 275,000) in Egypt and roughly 50,000 adherents abroad. It is headed by the Coptic Catholic Patriarch of Alexandria. The Evangelical Church of Egypt (Synod of the Nile) (a Protestant church) has around 140,000 members out of 200,000

Image gallery

See also

Pope of Alexandria

Pope of the Coptic Orthodox Church of Alexandria

*List of Coptic Orthodox Popes of Alexandria

*Pope Shenouda III of Alexandria

*Patriarch of Alexandria

The Holy Synod of the Coptic Orthodox Church

*Coptic Orthodox Church in Africa

*Coptic Orthodox Church in Australia

*Coptic Orthodox Church in North America

**Coptic Orthodox Church in the United States

**Coptic Orthodox Church in Canada

**Coptic Orthodox Church in Mexico

*Coptic Orthodox Church in Europe

*Coptic Orthodox Church in South America

General Congregation Council

Copts

Coptic Saints

The Catechetical School of Alexandria

Coptic Orthodox churches

Institute of Coptic Studies

Coptic Orphans

Oriental Orthodoxy

Christianity in Africa

Holy Family in Egypt

Zabbaleen

2011 Alexandria bombing

References

Bibliography

External links

The Official Site of the Coptic Orthodox Pope

The Coptic Orthodox free online encyclopaedia

Coptic Orthodox Electronic Publishing, has various e-books and resources covering many areas and topics

Yellow Pages of Coptic Orthodox Churches in U.K. & Ireland

A simple, summarised investigation of Coptic Orthodoxy

Comprehensive collection of Coptic hymns, articles, and information on the Coptic Orthodox Church

DeaconTube – A video sharing website for Coptic Orthodox deacons containing videos, articles, books, audio and other useful material

More Information on the Coptic Church, its Beliefs, Practices, and Liturgical Life

Downloadable Coptic hymns, chants, songs, liturgies, live webcasts, and forum

St. Mina (Menas) Coptic Orthodox Monastery in Mariut, near Alexandria, Egypt

Coptic Church History at www.St-Takla.org

CoptNet – The Christian Coptic Orthodox Church Of Egypt

History of the Patriarchs of the Coptic Church of Alexandria – to 849 A.D.

Agpeya: Coptic Book of Hours – also see Canonical hours

Severus of Al'Ashmunein (=Hermopolis), History of the Patriarchs of the Coptic church of Alexandria

Article on Coptic Orthodox Church on CNEWA website

Coptipedia.com France-copte.net

Category:All Africa Conference of Churches Category:Apostolic sees Category:Christianity in Africa Category:Christianity in Egypt Category:Members of the World Council of Churches Egypt Category:Non-Chalcedonianism Category:Religion in Egypt

ar:الكنيسة القبطية الأرثوذكسية frp:Égllése copta ortodoxe be:Копцкая праваслаўная царква bg:Коптска православна църква ca:Església Ortodoxa Copta cs:Koptská pravoslavná církev cy:Yr Eglwys Goptaidd de:Koptische Kirche eml:Cèsa Copta-Urtudòsa es:Iglesia ortodoxa copta eu:Eliza Ortodoxo Koptoa fa:ارتدکس قبطی fr:Église copte orthodoxe ko:콥트 교회 hr:Koptska crkva id:Gereja Ortodoks Koptik Alexandria it:Chiesa ortodossa copta he:נצרות קופטית jv:Gréja Ortodoks Koptik Alexandria la:Ecclesia Orthodoxa Coptorum lv:Koptu Pareizticīgā Baznīca lb:Koptesch Kierch hu:Kopt ortodox egyház mk:Коптска православна црква ml:ഈഗുപ്തായ ഓർത്തഡോക്സ്‌ സഭ arz:كنيسة اسكندريه المصريه الارتودوكسيه nl:Koptisch-orthodoxe Kerk ja:コプト正教会 no:Koptisk kristendom nn:Koptisk kristendom pl:Koptyjski Kościół Ortodoksyjny pt:Igreja Ortodoxa Copta ro:Biserica ortodoxă coptă ru:Коптская православная церковь simple:Coptic Orthodox Church of Alexandria sr:Коптска православна црква sh:Koptska pravoslavna crkva fi:Aleksandrian koptilais-ortodoksinen kirkko sv:Koptisk-ortodoxa kyrkan th:คอปติกออร์โธด็อกซ์ tr:İskenderiye Kıpti Kilisesi uk:Коптська православна церква zh:亞歷山大科普特正教會

Raymond Ibrahim (born in 1973) is an American research librarian, translator, author and columnist. His focus is Arabic history and language, and current events.

Biography

Ibrahim was born in the United States to Egyptian Coptic immigrants. He is fluent in Arabic and English. Ibrahim studied at California State University, Fresno, where he wrote a Master's thesis under Victor Davis Hanson on an early military encounter between Islam and Byzantium based on medieval Arabic and Greek texts. Ibrahim also took graduate courses at Georgetown University's Center of Contemporary Arab Studies and is studying toward a PhD in medieval Islamic history at Catholic University.

Career

Ibrahim was previously an Arab language specialist for the Near East section of the Library of Congress, and the associate director of the Middle East Forum. He is currently a Shillman Fellow at the David Horowitz Freedom Center.

The 9/11 attacks played a pivotal role in Ibrahim's formative outlook. As he explains in the ''Chronicle of Higher Education'', they occurred while he was doing research for his M.A. thesis which centered on the role of the jihad in early Islamic conquests, causing him to expand from a study of history and theology into politics and current events, reading up on al-Qaeda and other Islamist organizations, and watching Al Jazeera. He claims that he was immediately struck by the continuity evident between the words, deeds, and goals of the 7th century mujahidin ("jihadists"), whom he had been studying for years, and the nearly verbatim words, deeds, and goals of 21st century Islamic radicals. Since then, he has maintained that to truly understand contemporary Islam and Islamism, one must first understand early Islamic history and doctrine.

Ibrahim is the editor and translator of ''The Al-Qaeda Reader'', which he published after discovering hitherto unknown al-Qaeda treatises written in Arabic that he says "proves once and for all that, despite the propaganda of al-Qaeda and its sympathizers, radical Islam's war with the West is not finite and limited to political grievances—real or imagined—but is existential, transcending time and space and deeply rooted in faith".

Reception

An article Ibrahim wrote on taqiyya that was commissioned and published by ''Jane's Islamic Affairs Analyst'' on September 26, 2008 , was later characterized by another author in ''Jane's Islamic Affairs Analyst'' as being "well-researched, factual in places but ... ultimately misleading".

References

Publications

''The Al Qaeda Reader'' (editor and translator), Doubleday, 2007, ISBN 978-0-385-51655-6

"How Taqiyya Alters Islam's Rules of War", ''Middle East Quarterly'', Winter 2010, pp. 3–13

"Are Judaism and Christianity as Violent as Islam?", ''Middle East Quarterly'', Summer 2009, pp. 3–12

"An Analysis of Al-Qa'ida's Worldview: Reciprocal Treatment or Religious Obligation", ''Middle East Review of International Affairs'', Vol. 12, No. 3, September 2008

"Studying the Islamic Way of War", ''National Review Online'', September 11, 2008

"Islam's Doctrines of Deception", ''Jane's Islamic Affairs Analyst'', September 26, 2008

"Jesus and Mohammad, Version 2.0", ''National Review Online'', September 10, 2007

"The Two Faces of Al Qaeda", ''The Chronicle of Higher Education'', Vol. 54, Issue 4, p. B3, September 21, 2007

"Islam gets concessions; Infidels get conquered", ''Los Angeles Times'', December 5, 2006

External links

Raymond Ibrahim biography, Pundicity.com

Category:American Middle Eastern studies