# Inaugural Homily of Pope Mark II

Source: https://coptic-lore-forge.lovable.app/wiki/inaugural-homily-of-pope-mark-ii — Coptic Orthodox Wiki (updated 2026-10-02)

Delivered after Mark II’s enthronement in Alexandria, the inaugural homily survives in Coptic and emphasizes Christ’s real humanity and the unity of his divine and human nature without confusion.[^1][^3]

## Historical setting

Pope Mark II, the forty-ninth patriarch of the See of Saint Mark, held office from 799 to 819. Before becoming patriarch, he was a deacon in Alexandria and a disciple of John IV, and subsequently became a monk of Dayr Anba Maqar in Wadi al-Natrun.[^2]

Mark delivered his inaugural homily after his enthronement in Alexandria. The sermon was an early demonstration of his preaching ability and his knowledge of Coptic Orthodox teaching in opposition to the Council of Chalcedon.[^1]

## Literary and theological character

The homily survives in Coptic. It is an example of Coptic rhetoric that displays Mark’s knowledge of the Bible and other theological literature.[^3]

Its Christological teaching presents Christ as a real man who suffers in the body, while affirming the unity of the divine and human nature without confusion. Its doctrinal opponents are Arius, Nestorius, Ibas of Edessa, Theodorus of Mopsuestia, Theodoret of Cyrrhus, Nectarius, Origen, and the Council of Chalcedon.[^3]

## Textual transmission and attribution

It was discovered that the homily also survives in Arabic under the name of Epiphanius of Salamis. This Arabic text follows a Greek version of uncertain origin; another version survives in Old Slavonic.[^4]

The Arabic and Old Slavonic versions differ from the Coptic texts, especially in Christological passages. They omit some material and abbreviate other sections found in Coptic.[^4]

There are alternative explanations for the textual history: Mark may himself have made revisions for Coptic use, or the enthronement homily may have been omitted from Coptic tradition and added to the Greek by an unidentified person. These are possibilities rather than established conclusions.[^5]

## Sources
[^1]: The Coptic Encyclopedia, Volume 5, Aziz S. Atiya (Editor in Chief) (p. 450)
[^2]: The Coptic Encyclopedia, Volume 5, Aziz S. Atiya (Editor in Chief) (p. 450)
[^3]: The Coptic Encyclopedia, Volume 5, Aziz S. Atiya (Editor in Chief) (p. 452)
[^4]: The Coptic Encyclopedia, Volume 5, Aziz S. Atiya (Editor in Chief) (p. 452)
[^5]: The Coptic Encyclopedia, Volume 5, Aziz S. Atiya (Editor in Chief) (p. 452)