The persecution of the Orthodox Church by the Chalcedonians
His Holiness Pope Shenouda III in this lecture discusses the Chalcedonian persecution of the Orthodox Church after the Council of Chalcedon (451 AD), explaining how political interference in religion led to division, persecution, and suffering for those who held the Orthodox faith in the one incarnate nature of Christ.
1. Background of the Crisis
The problem began when the Council of Constantinople (381 AD) made the See of Constantinople equal to that of Rome, calling it “New Rome.” This diminished the prestige of the Alexandrian See, which had been the leading theological center and authored the Nicene Creed through Deacon Athanasius.
As Constantinople became the imperial capital, political power started to influence church authority.
2. The Council of Chalcedon (451 AD)
The emperor, his wife, and the army interfered in the council and forced acceptance of Leo’s Tome, which stated that Christ had two separate natures — divine and human.
The Coptic Orthodox Church rejected this, affirming that Christ has two natures united in one, “one incarnate nature of God the Word,” as taught by Saint Cyril the Great. The Church was wrongly accused of being “Monophysite,” though it never denied either nature.
3. The Beginning of Persecution
After rejecting the Council, severe persecution followed:
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Exile, killing, beating, and torture.
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Pope Dioscorus was exiled to Gangra after being beaten and having his teeth broken.
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About 30,000 believers were killed in one day in Alexandria for their faith.
Popes Timothy, Peter III, and others were exiled, while imperial loyalists, known as Melkites, were appointed in their place.
4. Heroism of the People and Fathers
Not only the popes but also the faithful showed great courage, refusing heretical teachings.
Orthodox leaders served secretly from monasteries like Deir al-Zujaj, guiding and strengthening the faithful in the midst of danger.
Examples include:
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Saint Mina, brother of Pope Benjamin, tortured with fire for refusing to accept Leo’s Tome.
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Saint Samuel the Confessor, who lost one of his eyes for the faith.
5. Political and Religious Dimensions
Emperor Justinian tried to tempt Pope Theodosius (33rd patriarch) with both civil and ecclesiastical authority over Africa if he accepted Chalcedon. The pope refused, saying:
“The emperor has power over my body, but Christ has power over my body and soul.”
6. The Melkites and Seizure of Churches
Melkite patriarchs were appointed under the emperor’s control, combining civil and religious powers, such as Cyrus (Al-Muqawqis), wrongly called “leader of the Copts.”
They sealed Orthodox churches, forbidding liturgies and baptisms. Eventually, a few churches west of Alexandria were reopened.
7. Modern Reconciliation
The Pope notes that the mentality of the Chalcedonian era has changed.
In 1988, a Christological Agreement was signed at Anba Bishoy Monastery between the Coptic Orthodox and the Catholic Churches, confirming shared faith in the nature of Christ.
Further theological dialogues were held in Geneva and Switzerland, attended by Bishop Bishoy, which strengthened unity and mutual respect.
8. Conclusion
Pope Shenouda concludes that the Coptic Church paid dearly to preserve her Orthodox faith. Despite centuries of persecution, she remained steadfast. Today, the spirit of love and dialogue demonstrates that the Orthodox faith is one, unbroken, and everlasting.
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