Inaugural Homily of Pope Mark II
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]
Also known as: Inauguration homily of Mark II · Enthronement homily of Mark II
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
References
Sources
- 1.The Coptic Encyclopedia, Volume 5 — Aziz S. Atiya (Editor in Chief) (p. 450)
Beginning with his inauguration homily after his enthronement at Alexandria, Mark demonstrated his preaching ability and his knowledge of Coptic orthodoxy in opposition to the Council of CHALCEDON.
- 2.The Coptic Encyclopedia, Volume 5 — Aziz S. Atiya (Editor in Chief) (p. 450)
MARK II, SAINT, forty-ninth patriarch of the See of Saint Mark (799-819) (feast day: 22 Baramudah). He was an important patriarch, a fascinating individual, a master preacher, and an eminent Coptic writer. Mark's life was closely associated with that of his predecessor, JOHN IV. As a deacon in Alexandria, he became John's disciple and helped his mentor in his church building program as well as in his days of need, when the country was stricken by famine. Then he became a monk of Dayr Anba Maqar in Wadi al-Natrun.
- 3.The Coptic Encyclopedia, Volume 5 — Aziz S. Atiya (Editor in Chief) (p. 452)
The homily that was pronounced by Mark at his inauguration exists in Coptic. Not only is it a good example of Coptic rhetoric, but also it shows Mark's knowledge of the Bible and other theological literature. As far as Christology is concerned, the preacher shows Christ as a real man, suffering in the body. Against ARIUS, NESTORIUS, Ibas of Edessa, THEODORUS OF MOPSUESTIA, Theodoret of Cyrrhus, Nectarius, ORIGEN, and the COUNCIL OF CHALCEDON, Mark argues the unity of the divine and human nature in Christ, without any confusion.
- 4.The Coptic Encyclopedia, Volume 5 — Aziz S. Atiya (Editor in Chief) (p. 452)
L. T. Lefort (1879-1959) discovered that this homily is extant in Arabic under the name of Epiphanius of Salamis (c. 315-403). The Arabic text follows a Greek version of uncertain origin. Another version exists in Old Slavonic. Both of these differ from the Coptic texts, particularly in Christological passages; some parts are missing, and some sections of the Coptic texts are abbreviated.
- 5.The Coptic Encyclopedia, Volume 5 — Aziz S. Atiya (Editor in Chief) (p. 452)
It is possible that Mark made the Coptic revisions himself. Another possibility is that the famous enthronement homily was omitted from Coptic tradition and added to the Greek by an unknown person.
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