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THE SCHOOL of ALEXANDRIA-Book One; BEFORE POPE SHENOUDA III COPTIC THEOLOGICAL COLLEGE SYDNEY, AUSTRALIA LECTURES IN PATROLOGY THE SCHOOL OF ALEXANDRIA Book one BEFORE ORIGEN Preparatory edition 1995 FR. TADROS Y. MALATY St. Mark’s Coptic Orthodox Church 427 West Side Ave. Jersey City, NJ 07304 Reverend Father Tadros Y. Malaty has kindly permitted that his books be published in the COeRL. He has requested that we convey that any suggestions or amendments regarding their translation are welcome, and should be forwarded to: [email protected] 2 3 4 Introduction THE SCHOOL OF ALEXANDRIA AND THE CONTEMPORARY CHURCH We are in need of studying the thoughts of the School of Alex- andria, especially during the period of the first five centuries. It helps us to attain the divine grace of the Holy Trinity and practice the unity with the Father and the Son through the work of the Holy Spirit. It reveals how the early Church understands the Holy Scrip- tures, christianizes the Hellenic culture, and faces heresies. The texts that the Alexandrian Fathers used in this study de- pend on: Ante-Nicene Fathers, Nicene and Post-Nicene Fathers, Ancient Writings of the Church, the Fathers of the Church, Source Christian, etc. The help of the following persons for revising, editing and typ- ing this text have been valuable and deeply appreciated: Dr. Maged S. Mikhail, M.D., Mary Rose Halim, Hala Morcos, Silvia George, Monica Bastawros, Nadia Doss, Peter Fam, and Peter Adel. We hope that this simple work will fill us with the grace of the Holy Spirit. Fr. Tadros Y. Malaty Jersey City: June 1994 6 Introduction THE SCHOOL OF ALEXANDRIA INTRODUCTION to the SCHOOL OF ALEXANDRIA 1. INTRODUCTION TO THE SCHOOL OF ALEXANDRIA. 2. THE CHARACTERISTICS OF ALEXANDRIAN THEOLOGY. 3. THE ALLEGORICAL INTERPRETATION OF THE SCRIPTURES. 4. THE SCHOOL OF ALEXANDRIA AND THE GNOSTICS. 5. THE SCHOOL OF ALEXANDRIA AND PHILOSOPHICAL ATTITUDES. 7 Introduction 1 AN INTRODUCTION TO THE SCHOOL OF ALEXANDRIA Long before the establishment of Christianity in Alexan- dria, the city was famous for its many schools. By far, the largest school was the "Museum," which was founded by Ptolemy and be- came the most famous school in the East. In addition, there were the "Serapeum" and the "Sebastion." Each of these three schools had its own huge library1. Justo L. Gonzalez states that the Mu- seum's library, whose directors were among the most remarkable scholars of the world, grew to the point where it housed 700,000 volumes, making it an arsenal of knowledge that was astounding for its time. The Museum, as its name proclaims, was dedicated to the Muses, and was a sort of university in which the most distin- guished writers, scientists, and philosophers gathered and worked. Largely because of these institutions, Alexandria soon became fa- mous as a rich center of knowledge2. Numerous Jewish schools were also scattered everywhere3. The geographical position of Alexandria gave a special fla- vor to the thought that developed in the city. This was all the more important because the intellectual work produced in Alexandria was precisely of the type for which the world was athirst. Egypt had been admired by the ancient Greeks, who saw in it a mysteri- 1 C. Bigg: Christian Platonists of Alexandria, Oxford, 1913, p. 26. 2 Justo L. Gonzalez: A History of Christian Thought, Nashville, 1970, p. 186-7. 3 Philo claims that there were at his time at least one million Jews (Flac. 43). The Jewish community of Alexandria in the Hellenistic-Roman period was the largest and most important of the Greek- speaking Diaspora. (Birger A. Pearson: The Roots of Egyptian Christianity {Studies in Antiquity & Christianity}, Philadelphia, 1992, p. 145. 8 Introduction ous land, pregnant with hidden wisdom. Moreover, all the various doctrines emanating from the East converged in Alexandria where they formed an eclectic mass... Jews with their Scriptures were not the only ones who had come to Alexandria, but Babylonians had also come with their astrology, as well as Persians with their dual- ism, and many others with different and often confused religions4. In other words, Alexandria, the cosmopolitan city, was chosen as a home for learning5, and a unique center of a brilliant intellectual life6, where Egyptian, Greek and Jewish cultures to- gether with eastern mystic thoughts were nourished and gave rise to a new civilization. Philip Schaff states, Alexandria... was the metropolis of Egypt, the flour- ishing seat of commerce, of Grecian and Jewish learning, and of the greatest library of the ancient world, and was destined to become one of the great centers of Christianity, the rival of Antioch and Rome. There the religious life of Palestine and the intellectual culture of Greece commingled and prepared the way for the first school of theology which aimed at a philosophic comprehension and vindication of the truths of revelation7. In such an environment, there was no alternative but to es- tablish a Christian institution8 to enable the church to face the bat- tle which was waged by these powerful schools. It is highly probable that there were well-educated Chris- tians in Alexandria in the apostolic times. In the Acts of the Apos- tles (18:24 ff.), St. Luke tells of Apollos who was a learned Jew of Alexandria and mighty in the scriptures; he may well have learnt 4 Justo L. Gonzalez: A History of Christian Thought, Nashville, 1970, p. 186-7. 5 H. M. Gwatkin: Early Church History, London 1909, vol. 2, p.155. 6 J. Lebreton : Hist. of the Primitive Church, London 1949, vol. 3, p. 731. Joseph Wilson Trigg says,[Alexandria was thus easily the greatest intellectual center of the Roman Empire when Origen lived there. We have Alexandria to thank for Origen's compelling intellectual drive and his astonishingly wide interests.] Origen, SCM Press, 1985, p. 7. 7 Philip Schaff: History of the Christian Church, vol. 2, p. 352. 8 De Viris Illustribus 36. 9 Introduction there the knowledge of Jesus that he possessed before he met Aquilla and Priscilla. THE CHRISTIAN SCHOOL St. Jerome records that the Christian School of Alexandria was founded by St. Mark himself. He was inspired by the Holy Spirit to establish it to teach Christianity, as this was the only way to give the new religion a solid foundation in the city9. The School became the oldest center for sacred sciences in the history of Christianity10. In it, the first system of Christian the- ology was formed and the allegorical method of biblical exegesis was devised. In this context, Dom. D. Rees states, "The most re- nowned intellectual institution in the early Christian world was undoubtedly the Catechetical School (Didascaleion) of Alexan- dria, and its primary concern was the study of the Bible, giving its name to an influential tradition of scriptural interpretation. The preoccupation of this school of exegesis was to discover every- where the spiritual sense underlying the written word of the Scrip- ture11." ITS DEVELOPMENT We are not, of course, to think of school buildings in any modern sense; we are not even to think of church buildings. In- struction was in the teacher's private house. This Christian School started as a Catechetical School, where candidates were admitted to learn the Christian faith and some Biblical studies to qualify for baptism. The deans were in fact catechists. Origen describes the catechist’s functions in more 9 Coptic Orthodox Patriarchate: St. Mark and the Coptic Church, 1968, p. 61. 10 Quasten: Patrology, vol. 2. 11 Nelson : A New Catholic Comm. on the Holy Scripture, 1969, p. 15. 10 Introduction than one of his books. He had both to teach doctrine12and to give instructions on the Christian life. "If you want to receive Bap- tism," Origen says13, "you must first learn about God's Word, cut away the roots of your vices, correct your barbarous wild lives and practice meekness and humility. Then you will be fit to re- ceive the grace of the Holy Spirit." Bardy has suggested that we are dealing with a philosophi- cal school rather than a catechetical school. But, as Mehat has pointed out, catechesis is not merely a simple matter of baptismal instruction. J. Ferguson states that he does not find the two (cate- chetical and philosophical) incompatible14. Admittance was open to all people regardless of culture, age or background. By the second century it became quite influential on church life as can be seen from the following: 1. It was able to satisfy the thirst of the Alexandrian Chris- tians for religious knowledge, encourage higher studies and create research work in a variety of fields. G.L. Prestige gives us a pic- ture about the students of Origen, the dean of the School, saying, So their education was completed. No inquiry was closed to them, no knowledge was withheld from them. They had the chance to study every branch of learning, Greek or foreign, spiritual or sociological, human or divine. "We were permitted with entire freedom to compass the whole round world of knowledge and investigate it, to sat- isfy ourselves with every variety of teaching and to enjoy the sweets of intellect." To be under the intellectual charge of Origen, says Gregory, was like living in a garden where fruits of the mind sprang up without toil to be happy with gladness by the happy occupants; "he truly was a paradise 12 Against Celsus 3:15; Jean Daniélou: Origen, NY, 1955, p. 10. 13 In Leirt. hom 11:3. 14 John Ferguson : Clement of Alexandria, Twayne Publishers, NY 1974, p. 15. 11 Introduction to us, after the likeness of the paradise of God;" to leave him was to renascent the experience of Adam after the Fall.
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