Notable Coptic Authors and Theologians of the Seventh to Fourteenth Centuries

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John III of Samannud

Seventh Century

Fortieth Patriarch of Alexandria

Notable Works: Erotapokriseis; Encomium

The Erotapokriseis answers to 23 Questions sent in a letter by Theodore, a presbyter. "These questions, concerned with speculative and moral theology as well as with biblical exegesis and eschatology, reflect the theological concerns of the seventh century" (Meinardus, Two Thousand Years of Coptic Christianity, 55).

"Another important work, an Encomium, treats Saint Apa Menas, the famous saint of Lower Egypt. Some disagreement exists about its authorship — whether it had been written by Saint John, archbishop of Alexandria, or John III or John IV. Its editor, J. Drescher, tends to ascribe it to John the oeconomos of Saint Menas' church, while Tito Orlandi attributes the work to John III on the basis of the proximity of Saint Menas' church to the monastery of the Brothers where the patriarch resided. The Encomium consists of five parts: an introduction from Luke 1:1, and an assurance that the stories of Saint Menas come from authentic sources; a discussion of three feats by the saint; the life of the saint including his descent from noble parentage and his martyrdom; the fate of his relics and their burial in a shrine where miracles were performed; and finally, an exhortation for people to visit the shrine of Saint Menas. The reference to John as the author of the Encomium comes only at the conclusion. Whether this is John III, should not detract from his importance as a fierce fighter for orthodoxy and as a good writer and preacher whose work is only partly known to us" (C. Detlef G. Muller, Coptic Encyclopedia).

Sawirus ibn al-Muqaffa'

Tenth Century

Bishop of al-Ashmunain

Notable Works: History of the Patriarchs of Alexandria; Second Book of the Council

His "main interest and concern was the religious education of his people in matters pertaining to the Scriptures, Christian doctrine and morals, and the liturgical life” (Meinardus, supra at 56).

“…author of some twenty-six theological and historical works in which, among other things, he restates the biblical foundations of the Miaphysite doctrine and the theological issues leading up to the Council of Chalcedon” (Ibid.).

“Aware of the theological ignorance and illiteracy of the Christians of his time, which he explains as due to the decline of the Coptic language as the popular means of communication, [he] felt himself compelled to write theology for the masses, that is, treatises in the form of articles stating the fundamentals of the Christian faith” (Ibid.).

“In the Second Book of the Council, Sawirus engaged in apologetics against the Nestorians and the Mu'tazilites, the latter being an Islamic rationalist movement” (Ibid.).

“First, in his works on theological science, Sawirus discussed all manner of problems from the Coptic viewpoint. Second, he wrote a number of items on Coptic traditions and liturgical practices. Third, he displayed an extraordinary knowledge of exegetical and biblical studies. Samir (1978, p. 11) states that in one of his works Sawirus quoted 1,161 written sources in support of his arguments: 307 references to the Old Testament and 854 to the New Testament. We may legitimately assume that Sawirus must have memorized the whole Bible and that he was able to quote it freely in his disputation with Rabbi Moses in the presence of the Fatimid caliph al-Mu‘izz in 975. Fourth, he proved himself to be the great champion of Coptic Christianity in works defending its doctrines against the vehement attacks of the Melchite patriarch Eutychius (also known as Sa‘id ibn Bitriq), a favorite of the Fatimid caliphs. In 950 Sawirus composed his book on the councils in reply to an abusive treatise by Eutychius. Fifth, he composed a miscellaneous body of treatises encompassing varied subjects from moralistic works to child guidance and his own disputations comprising answers to problems posed by a certain Ibn Jarud. Sixth were his historical works, of which the History of the Patriarchs stands as a permanent monument to his erudition and critical mind (for a different opinion, refer to History Of The Patriarchs Of Alexandria). He was probably the most eminent among a growing school of historians in the Coptic monasteries who wrote mainly in Coptic. For the first time in history, he worked on the unique compilation in the Arabic language of the biographies of the patriarchs from Saint Mark to the tenth century. He based his accounts on all available manuscripts in Greek and in Coptic in the various monasteries, notably Dayr Nahya near Cairo and Dayr Anba Maqar in Wadi al-Natrun. In a difficult pursuit of the original sources, he availed himself of assistance from contemporary figures who showed great competence in their knowledge of Greek and Coptic as they scanned monastic libraries for manuscripts that they translated for him into Arabic… Sawirus did not compile his work by accepting a single manuscript for each of his subjects, but compared various manuscripts in search of the historical facts. This, of course, did not prevent him from recording popular legends and superhuman miracles associated with his saintly martyrs and holy figures. In this way he started the record of the patriarchs that was continued by a number of authors until modern times. Sawirus was highly venerated by contemporary patriarchs, respected by the Fatimid caliphs, and beloved and appreciated by noted figures of his own day, among whom was the noted saint Al-Wadih Ibn Raja’, a convert from Islam to Coptic Christianity whom Sawirus sponsored and with whom he studied the lives of the saints and martyrs of the church. Throughout his life Sawirus championed the cause of his church. He pioneered the recording of its heritage in the Arabic language, and since the tenth century he has remained one of its greatest historians. He lived to a ripe old age, definitely beyond the eighties, though the exact year of his death is unknown. He probably died during the reign of the sixty third patriarch, Philotheus (979-1003)” (Aziz S. Atiya, Coptic Encyclopedia).

Al-Wadih ibn Raja

Tenth-Eleventh Century

Notable Works: Kitab al-Wadih (Book of Evidence); Nawadir al-Mufassirin Watahrif al-Mukhalifin (Rare Points of the Interpreter); Kitab al-Ibanah fi Tanaqud al-Hadith (Disclosing the Contradictions in the Hadith); Hatk al-Mahjub (Unveiling the Veiled)

Muslim convert to Christianity and friend of Bishop Sawirus ibn al-Muqaffa’.

“[A] Coptic monk and priest from Scetis. He took the name Paul after his conversion from Islam to Christianity. He was the author of four apologetic, polemical works, three of which have not yet been investigated. The only source for biographical information on him is the insertion of a biography into a Lives of the Patriarchs made by Mikha’il, bishop of Tinnis, from the verbal account of a deacon, Theodosius, a secretary to the patriarch Philotheus (979-1003). It says he and Sawirus Ibn Al-Muqaffa‘ were friends and shared an interest in apologetic literature. The two holy men spent most of their time in discussion and study of the Bible until they knew how to interpret the holy books. Then, al-Wadih composed two books in Arabic refuting errors from the Qur’an” (Vincent Frederick, Coptic Encyclopedia).

'Abd al-Masih al-Isra'ili al-Raqqi

Tenth-Eleventh Century

Notable Works: Kitab al-Istidlal

Jewish convert to Christianity. Wrote three works to convert the Jews to Christianity.

“Became a Christian at Misr thanks to ‘Shaykh Mansur ibn Sahlan the physician’” (Khalil Samir, S.J., Coptic Encyclopedia).

“[He] was a Jew from Raqqah in Syria who was converted to Christianity in Egypt, probably before 969, the year Cairo was founded” (Ibid.).

Christodoulus

Eleventh Century

Sixty-Sixth Patriarch of Alexandria

Notable Works: Thirty-Two Canons

The Canons of Pope Chistodoulus “deal with moral theology, that is, intermarriage with Chalcedonians, the relationship among the ecclesiastical offices, etc.” (Meinardus, supra at 57).

Cyril II

Eleventh Century

Sixty-Seventh Patriarch of Alexandria

Notable Works: Thirty-Four Canons

"Cyril II (1078-92), a deeply pious and ascetic patriarch who issued thirty-four canons dealing with contemporary ethical issues. Commencing with a prohibition of simony, the patriarch admonished the members of the clergy to lead a morally exemplary life” (Meinardus, Ibid.).

Gabriel II ibn Turayk

Twelfth Century

Seventieth Patriarch of Alexandria

Notable Works: Two Sets of Canons

"More important because of their inclusiveness even than the canonical writings of Christodoulus and Cyril II are the canonical contributions of Gabriel II (1131-45), the seventieth patriarch of Alexandria. Gabriel II issued two series of canons” (Meinardus, Ibid.).

“In the literary field, Gabriel distinguished himself, not merely as a highly skilled copyist of biblical and other religious texts but also as a compiler and translator of works by the fathers of the church. Apparently he commanded considerable knowledge of Coptic, although it is doubtful whether he knew Greek. On the practical side of his career, he is known to have compiled three important series of canons (Graf, 1947, p. 325) and two liturgical books and a Nomocanon in seventy-four chapters. This was long thought to have been lost, but according to Simaykah's catalogue (1939-1942, cf. no. 570), it was recently rediscovered in the library of the patriarchate in Cairo though incomplete. Some of his collection of canons, however, has been preserved in the important Nomocanon left by Mikha’il, bishop of Damietta, during the patriarchate of Mark III (1167-1189)” (Subhi Y. Labib, Coptic Encyclopedia).

Murqus al-Darir ibn Mawhub ibn al-Qanbar

Twelfth Century

"A contemporary of John V, Murqus ibn al-Qanbar instigated numerous reforms, such as the reintroduction of the auricular confession in the Coptic Church and a more frequent participation in the Divine Mysteries. Opposed to the common practice of circumcision prior to baptism, Murqus was determined to change many other traditionally well-established customs” (Meinardus, supra at 57).

Mikhail

Twelfth Century

Bishop of Damietta

Notable Works: Nomocanon; A Justification of the Peculiarities of the Copts; Kitab sama’ al-bughyah liman talaba linafsihi al-khalas wa-alnajat yawn al-qisas (The Desire of Him Who Seeks for Himself Salvation on the Day of Retribution)

"[Bishop Michael of Damietta] is best known for his nomocanon of seventy-two sections, in which he discussed theological, ethical, and administrative problems of his day. A cultural conservative, Michael defended the traditional customs and considered them important criteria by which the Copts distinguish themselves from other Christians and heretics” (Meinardus, Ibid.).

“Bishop. Mikha’il handed on this privilege to his successors. Mikha’il of Damietta's principal work is his Nomocanon, of which a first version was completed in 1188 in Luxor, as was indicated in his manuscript (National Library, Paris, Arab. 7428; cf. Bouriant, 1886, p. 393, n. 1). He had to combat one of his priests, Murqus ibn Qanbar, against whom he wrote several polemical works, among them A Justification of the Peculiarities of the Copts, a work recapitulated later in his Ten Canons of Michael of Damietta (Burmester, 1936, pp. 101-128), and 'Letter to Mark ibn al-Qanbar' (Graf, 1923, pp. 180-192), written after the latter had joined the Melchites. He also acted as a polemicist against the Muslims in a letter known as 'Letter to One of the Learned Muslims,' unfortunately still unpublished. Apart from the Ten Canons, which have been preserved in chronological canonical collections as a summary of his controversial work against Murqus ibn Qanbar, he wrote, according to Abu al-Barakat IBN KABAR, a work in five chapters with the title Kitab sama’ al-bughyah liman talaba linafsihi al-khalas wa-alnajat yawn al-qisas (The Desire of Him Who Seeks for Himself Salvation on the Day of Retribution). Two manuscripts are noted by P. Sbath (Cairo, 1938, p. 65), but their present whereabouts are not known. Another work that appears to be lost is quoted in a liturgical directory (Vat. Arab. 58). The title translated into English means Book of the Demonstration, and Guide in the Safe Way and the Very Practicable Path on the Doctrine of Faith and the Refutation of the Melchites (Graf, 1947, p. 335). Finally, a short treatise of refutation of the obligation of confession could well be by Michael of Damietta, although it is anonymous” (Rene-Georges Coquin, Coptic Encyclopedia).

Butrus Sawirus al-Jamil

Twelfth-Thirteenth Century

Bishop of Malig

Notable Works: The Synaxarion; Kitab al-Ishraq (Book of the Sunrise)

"[Bishop Butrus] engaged in polemics and apologetics against the Chalcedonian churches, especially with reference to their theology and practices” (Meinardus, supra at 57).

In his Book of the Sunrise, he attacked the heretical practices of the Franks (Catholics) and other non-Miaphysite Christians. In a second volume, Butrus engaged in a polemic against the teachings of Islam in which the bishop argued for the superiority of Christianity over the faith of the prophet Muhammad” (Meinardus, Ibid.).

“His most important contribution, however, was not so much in the field of theology as in hagiography and liturgiology, for Butrus, together with Mikha'il, bishop of Atrib and Malig, is considered the co-editor of the Coptic Synaxarion” (Meinardus, Ibid.).

“Kitab al-Ishraq (Book of the Sunrise) condemns the non-Jacobite Christian nations or parties, the Franks (Latins), Melchites, Armenians, and Syrians (Nestorians) as heretical. The exhaustive enumeration of these ‘heresies’ makes the work interesting for the history of religious customs. There is an extensive account of the contents in Ibn Kabar. Kitab al-Burhan (Book of Proof) is an apology for Christianity, treating the doctrine about Christ and proving in particular the impossibility of the divinity's participating in the sufferings of the human nature of Christ. It also deals with the question of the replacement of the Mosaic law by the more perfect law of the Gospels. The Holy Scriptures, partly with sources, are interpreted thoroughly. The work uses, sometimes literally, material from the two anthologies, Al-Durr al-Thamin (Precious Pearl) by Sawirus and I‘tiraf al-Aba’. According to Ibn Kabar, Butrus composed the Synaxarion also. This is an abstract of the lives of the saints and their histories arranged as a chronicle for each day of the liturgical year. He probably was the first compiler, arranger, and editor of the work, and laid the foundation for the Vulgate version completed later. In fact, some of its elaboration belongs to his successor, Mikha’il, bishop of Atrib and Malij, but how much is not known. That Butrus built on the works of others is evidenced by references to older sources. There is a praise of Severus of Antioch 'by the author of the Kitab al-Ishraq' in a manuscript in the National Library, Paris (Syriac 238, fols. 87v-89v). Later Butrus did write a preface to the Confession of Faith of Severus” (Vincent Frederick, Coptic Encyclopedia).

Abu al-Khayr Al-Rashid ibn al-Tayyib

Thirteenth Century

Priest and Physician

Notable Works: Tiryaq al-‘Uqul fi ‘Ilm al’Usul (Theriac of the Understanding in the Science of the Fundamentals); Summa of the Beliefs; The Summa [or the Most Important] of the Beliefs of the Christian Faith and Refutation of the Islamic and Jewish Peoples from Their Own Principles and Fundamentals

"A contemporary of and theological collaborator with Abu Ishaq ibn al-'Assal, Abu al-Khayr's works are predominantly of a polemic nature. His objective is to obtain the sympathy of the infidels and impress them with an admiration for the Christian faith. His most important writings are the Theriac of Understanding, the Summa of the Faith of the Christian Confession and the Reply to the Muslims and Jews, and finally, the Demonstration of the Free Will. His method of argumentation is neither violent nor aggressive, and his procedure is quite different from that of the Jacobite theologian Yahya ibn 'Adi, whose influence on Abu al-Khayr, however, is undeniable. With Abu al-Khayr, philosophy plays a secondary role; it only confirms the established truth. Truth is found in holy scripture, which testifies to its own veracity. The apologetics of Abu al-Khayr are considered the most complete and original contribution by a Coptic theologian writing in Arabic” (Meinardus, supra at 58).

“His writings, largely in defense of Christianity, were composed in the period between 1204 and about 1245 at the latest. Among these is Tiryaq al-‘Uqul fi ‘Ilm al’Usul (Theriac of the Understanding in the Science of the Fundamentals), a work he wrote at the instigation of the vizier Taqi al-Din. It was to serve as an 'antidote' to Muslim polemicists. The twenty-four chapters of the principal dogmatic section discuss Christian teachings on the Trinity and Incarnation; the theology of the religions preceding Christianity, that is, the heathenism of 'the philosophers,' Zoroastrian dualism, and polytheism; the general resurrection, the reverence of images, baptism, and the Eucharist. A second part explains and justifies the Christian moral code. In the appended compendium of abstracts, the Jewish philosopher Maimonides (d. 1204) and the Muslim philosopher al-Razi (d. 1209) are cited among non-Christian writers. Al-Mu‘taman Abu Ishaq ibn al-‘Assal took an excerpt from the Tiryaq for his Majmu‘ Usul al-Din (Compendium of the Principles of Religion) and introduced it with these words: 'There is a treatise by the esteemed priest, the wise, respected, learned, and energetic administrator [al-‘Alim wa-al-‘Amil] al-Rashid Abu al-Khayr, the physician who assisted in the composition of this book — God keep him long among the living and preserve also that which results from his actions and teachings — from which I have taken the following.' The Summa of the Beliefs and a treatise are found in Vatican manuscripts adjoined to the Tiryaq where they are attributed to Abu al-Barakat Ibn Kabar. They are, however, from the pen of Ibn alTayyib. The Summa [or the Most Important] of the beliefs of the Christian Faith and Refutation of the Islamic and Jewish Peoples from Their Own Principles and Fundamentals was also written at the request of Muslim and Jewish friends. In it Ibn al-Tayyib explains the doctrine of the Trinity (in the preface) and demonstrates the messiahship of Christ (in three chapters). The quotations from church fathers (Didascalia, Irenaeus, Dionysius, Chrysostom) are taken from the anthology, Confessions of the Fathers. In a treatise Ibn al-Tayyib refutes fatalism and the erroneous doctrine of the temporality and the creation of the divine nature of Christ. He relies even more heavily on Confessions of the Fathers for quotations than he did in the Summa. In the Fihris (Compendium) of Sbath are listed 131 sermons by Ibn al-Tayyib titled Sermons for Sundays and Holidays, and Abu al-Barakat ibn Kabar cites 'Sermons' among the written works of Ibn al-Tayyib. It is possible that the sermons mentioned by Ibn Kabar are to be identified with those listed in the Fihris. It is also possible that the sermons discussed in Sbath are to be found in the collection of eighty-seven sermons based on homilies on the Gospels by John Chrysostom that Abu al-Khayr arranged and assigned to specific days of the Coptic calendar (see Graf, Vol. 1, pp. 340-41)” (Vincent Frederick, Coptic Encyclopedia).

Butrus al-Sadamanti al-Armani

Thirteenth Century

Armenian Monk

Lived in the monastery of St. George in Sadamant.

“Important is his Commentary on the Gospels, in which the author discusses the various types of exegesis, including metaphysical, literal, and mystical exegesis. His own method is that of the literal type, insofar as he refuses to accept the allegorical interpretation. On the other hand, his exegesis is largely determined by dogmatic and ethical explanations. A Discourse on the Faith, which is a simple statement of the Miaphysite doctrine, was written by the monk at the request of Yusab, bishop of Akhmim” (Meinardus, supra at 58).

Bulus al-Bushi

Thirteenth Century

Bishop of Misr

Notable Works: Commentary on the Apocalypse; Commentary on the Epistle to the Hebrews; Various Treatises

Bulus al-Bushi also collaborated with his friend Pope Cyril III on his canons (Meinardus, Ibid.).

“…Bulus al-Bushi is remembered more for his writings than for his position of vigilance in the patriarchate of Cyril III. Of his surviving written works, ten codices have been known to exist, mainly in manuscript in numerous repositories, and only a few have been published. Of these, his eight mimars (homilies) commemorating eight events or Coptic feasts throughout the year form the best known and most widely published text. He wrote commentaries on the book of Revelation as well as on the Epistle to the Hebrews. He wrote a book on theological science and two on the subjects of confession and the Incarnation. He probably composed a special treatise on the unity of the Godhead, the Trinity, and the Incarnation of the Logos. He also compiled the sayings of the fathers on numerous theological dicta. Outside the theological field, he wrote a treatise on the age of man and on his provision, whether these are prearranged and fixed by providence or dependent on the will of free agents. He is known to have left the record of a disputation with Cyril ibn Laqlaq in the royal presence of Sultan al-Kamil (1218-1238). According to the History of the Patriarchs, the Melchite patriarch Nicholas as well as the ‘ulema (Muslim learned jurists) attended this disputation, the subject of which is unknown. The last traceable and precise date in Bulus's life was the year 1240, during which the synod that convened in the Citadel of Cairo under the surveillance of the Muslim administration decreed that Bulus should be the permanent watchdog at the patriarchate. It is not known how long he occupied that position, but we must assume that his death occurred some time after that year. According to the available sources, he must have remained a priest throughout his ecclesiastical career until the year 1240, when he was elevated to the episcopate of Misr (al-Fustat), known to be the most important of all the Egyptian bishoprics. His life ended in this capacity, though it is impossible to provide a precise date for his death” (Aziz S. Atiya, Coptic Encyclopedia).

Cyril III (ibn Laqlaq)

Thirteenth Century

Seventy-Fifth Patriarch of Alexandria

Notable Works: Canons; Book of the Master and the Pupil

"His canons furnish us with a complete record of the canon law of the Coptic Church. A collaborator in this work was Bulus al-Bushi, who was a friend of the patriarch” (Meinardus, Ibid.).

“Cyril is…remembered for an edificatory work entitled Book of the Master and the Pupil, which consists of fifty-five discourses of a moralistic character” (Subhi Y. Labib, Coptic Encyclopedia).

Al-Wagih Yuhanna al-Qalyubi

Thirteenth Century

Notable Works: Commentary on the Epistle to the Romans

In his work, Al-Wagih “attempted to discover the literal meaning of the text” (Meinardus, supra at 58).

Ibn Katib Qaysar

Thirteenth Century

Notable Works: Al-Tabsirah (Source of Insight); Various Commentaries on New Testament Books

Ibn Katib Qaysar, “generally known as a prominent philologist, is the most important and greatest of all Coptic exegetes, and his interpretations include the whole of the New Testament. Best known is his Commentary on the Apocalypse” (Meinardus, Id. at 58-9).

“[Ibn Katib] came from a respected and influential family. Al-Mu’taman Abu Ishaq Ibn al-‘Assal, who had connections with all the learned people of his time, rated him highly because of his extraordinary knowledge and judged his book on Coptic grammar outstanding. This work was the basis for his being appreciated as a philologist, but his importance as a writer is rather as a commentator on the scriptures. Among his works, Graf lists a grammar with the title Al-Tabsirah (Source of Insight), a reworking of the grammar of Yuhanna, bishop of Samannud. There is an edition with a Latin translation by Athanasius Kircher (Lingua aegyptiaca restituta, Rome, 1648). One tradition makes Ibn Katib Qaysar the author of the Commentary on the Apocalypse; another ascribes it to al-Mu’taman Abu Ishaq Ibn al-‘Assal. The commentary itself does not have a unified order of the books commented on nor does it attempt a conceptual synopsis of their content and meaning. Instead, it mostly strings together comments on particular words, expressions, and sentences, and interprets these according to their direct association. The meanings of the words are taken into account when the allegorical and prophetic character of the text does not allow any other (Shata, 1939). An anonymous, comprehensive commentary on the Pauline works, on the Catholic epistles (Peter, James, Jude, and 2 Peter), and on Acts of the Apostles is also ascribed to Ibn Katib Qaysar” (Vincent Frederick, Coptic Encyclopedia).

Al-Safi Abu al-Fada'il Ibn al-'Assal

Thirteenth Century

Notable Works: Nomocanon; Epitomes (Mukhtasarat) of Spiritual Patristic Works; Epitomes of Homilies of Saint John Chrysostom; Liturgical Homilies in Rhymed Prose; Works on Canon Laws; Epitomes of Arabic Apologetical Works; Brief Chapters on the Trinity and the Union; Various Apologetic Works, including refutations; Treatise on the Ten Fundamentals; Biblical Revelation and Qur'anic Revelation

The oldest of the three brothers with the family name of Ibn al-‘Assal, who formed the “nucleus of thirteenth-century Coptic theology” (Meinardus, Ibid. at 59).

“[He] was primarily engaged in polemics against Islam and the study of canon law. In apologetic commentaries, al-Safi testifed to the deity of Christ, based on personal experience, the witness of the gospel, the miraculous power of Christ, and the miracles wrought by the apostles in the name of Christ. Another volume is an apology of the New Testament Revelation in which he defends the canon of holy scripture against Islamic reproaches of scriptural forgeries. The apologetic method used by al-Safi is that of the classical dialogue. Well known for his nomocanon, al-Safi's collection of Coptic canon law is considered to be his major contribution. According to al-Safi, human knowledge is twofold: primarily, it is knowledge based on the teachings of the Scriptures; secondly, it is the knowledge based on the deductions of the Scriptures, which are the canons of the church” (Meinardus, Ibid.).

“In 1232, he summarized and revised the eighty-eight homilies of Saint John Chrysostom on the Gospel of John, using the translation of the Melchite ‘Abdallah ibn al-Fadl al-Antaki (eleventh century). In 1235, he composed a discourse in honor of the election of the seventy-fifth patriarch, Cyril III ibn Laqlaq. By 6 March 1236, he would have finished at Damascus the redaction of the first part (chaps. 1-32) of the Great Nomocanon, if he is the author. By 1237-1238, he had already written his summary and revision of the ninety homilies of Saint John Chrysostom on the Gospel of Matthew, after the translation of ‘Abdallah ibn al-Fadl al-Antaki, for at this date al-Safi's half-brother took a copy to Damascus in order to make a liturgical revision. During this same period, and in any case before 8 August 1239, al-Safi composed a number of homilies in rhymed prose, among which is the homily of Good Friday that ends with a prayer for the patriarch Cyril. In September 1238, al-Safi completed the redaction of his Nomocanon, which justly brought him fame. On 3 September, he participated as a canonical counselor and secretary in the synod of Cairo demanded by the bishops to bring an end to the abuses of Cyril III. There he drafted a canonical compendium of twelve sections that was adopted by the synod, and ten days later, 13 September, he drew up a new compendium consisting of five chapters and nineteen sections, likewise adopted by the synod. In July 1241 at Cairo, he finished the résumé of forty-one works of the Christian philosopher from Bagdad, Yahya ibn ‘Adi (d. 974). In June 1242, he completed, also at Cairo, the redaction of his opuscule on the Trinity and the Incarnation. During the eight years of the reign of Cyril III, al-Safi drafted eleven apologetical works in response to Muslim attacks against the Christians. His last dated work is the elegy that he pronounced on 11 March 1243 on the death of Cyril III. There is nothing to indicate that al-Safi was a priest. It is likely that he was a married layman, although the documents tell nothing of a wife or children. His works fall into two broad categories: nonapologetic and apologetic… Al-Safi's literary output was considerable. Essentially religious, it presupposed a good knowledge of secular subjects such as Arabic language and literature, Greek and Arabic philosophy, and Muslim history and theology. All this erudition was used, however, either to defend the Christians against the repeated attacks of Muslim thinkers or to purify the church from within and place it upon the solid spiritual tradition of the church fathers” (Khalil Samir, S.J., Coptic Encyclopedia).

Al-As'ad Abu al-Farag Hibat Allah ibn al-'Assal

Thirteenth Century

Notable Works: Treatise on the Soul; Compendium of Inheritance Law; A new translation of the Gospels into Arabic; Tafsir Mar Bulus al-Rasul

"Al-Safi's brother Abu al-Farag Hibat Allah ibn al-'Assal wrote between 1231 and 1253. His literary efforts stand out because of his versatility. His Treatise on the Soul discusses the psychological and eschatological nature of the soul. The author advocated the belief that souls, though conscious of their destiny during the period between death and resurrection, enter the final state of blessedness or punishment only after reunion with the body. The Compendium of Inheritance Law provided a survey of permissible and prohibited marriage relations” (Meinardus, supra at 59).

“Al-As‘ad's major and enduring contribution to the field of Christian religious studies was his new translation of the Gospels into Arabic. Before his time, there were sundry Arabic versions that were uncanonical and in need of critical study to render them true to the accepted original texts in Greek, Syriac, and Coptic, which al-As‘ad collected for the purpose of rendering his recension. Copies of his translation dated between 1259 and 1280 are to be found in manuscript in London, Milan, Rome, the Vatican, Leiden, Oxford, and other places (Mallon, 1905, p. 523). Parallel to this work, he composed an introduction to the epistles of Saint Paul consisting of eight sections subdivided into various chapters and preceded by a historical life of Saint Paul. Beyond the field of religious studies, he composed a grammar of the Coptic language in Arabic, of which copies in manuscript are in Paris, London, Oxford, Rome, the Vatican, and the Patriarchal Library in Cairo. The following Arabic titles are enumerated under al-As‘ad's name in the dictionary of Arab authors compiled by ‘Umar Rida Kahhalah. They are all in the field of Christian religious studies, and all are derived from Cheikho's catalog of Arabic manuscripts: (1) Majmu‘ Usul al-Din wa-Masmu‘ Mahsul al-Yaqin; (2) Tafsir Mar Bulus al-Rasul; (3) Tafsir al-Amanah al-Muqaddasah; (4) Al- Tabsirah al-Mukhtasarah fi al-Aqa’id al-Nasraniyyah; and (5) Tafsir ma warada fi al-Injil ‘an Alam al-Masih.” (Aziz S. Atiya, Coptic Encyclopedia).

Al-Mu'taman Abu Ishaq Ibrahim Al-'Assal

Thirteenth Century

Notable Works: Majmu Usul al-Din wa-Masmu' Mahsal al-Yaqin; Introduction to the Pauline Epistles; Al-Sullam al-Muqaffa wa-al-Dhahab al-Musaffa

"The younger stepbrother of al-Safi and Abu al-Farag was al-Mu'taman Abu Ishaq Ibrahim al-'Assal, a student of philosophy, theology, linguistics, exegesis, homiletics, and liturgies. Abu Ishaq's major effort was his theological summa, the Compendium of the Foundations of Religion, in five parts and seventy chapters. Written around 1260, this major work of Coptic theology distinguishes itself not only through its systematic structure, but also through its omission of church-historical material. In his approach, Abu Ishaq was strongly influenced by the philosophical-rational presentation of Yahya ibn 'Adi. In addition to his Compendium, Abu Ishaq wrote the Introduction to the Pauline Epistles, with a concordance and cross-references regarding theology and ethics” (Meinardus, supra at 59).

“Mallon (1907) ascribes to him two works that appear under al-As‘ad in Kahhala's dictionary based on Cheikho's catalog of Christian Arabic manuscripts. They are Majmu Usul al-Din wa-Masmu‘ Mahsal al-Yaqin (Records of Foundations of Religion), and Al-Tabsirah al-Mukhtasarah (Abridged Contemplation). Other works by Abu Ishaq quoted by Mallon include Adab al-Kanisah (ecclesiastical usages) and Khutab al-A‘yad al-Sayyidiyyah (festal homilies). But his major and enduring contribution lies in the field of philological studies, specifically his famous scala under the Arabic title Al-Sullam al-Muqaffa wa-al-Dhahab al-Musaffa. Several attempts were made before Abu Ishaq to present a lexical compilation of Coptic vocabulary into Arabic, but most of them were confused and hardly usable except perhaps the work of Anba Yu’annis, bishop of Samannud, who made his selection from liturgical works, the Gospels, and Theotokia. Abu Ishaq used the work of Anba Yu’annis and improved on it by filling lacunae and by alphabetizing entries. He also profited from the knowledge of eminent contemporaries, notably the priest Abu-al-‘Izz Mukhallis, al-Wajih Yuhanna of Qalyub, and the shaykh al-Tuqa ibn al-Dahiri. For the first time, it could be said that a definitive and reliable Coptic sullam was achieved; this was the text that Kircher presented in his famous Lingua Aegyptiaca Restituta” (Aziz S. Atiya, Coptic Encyclopedia).

Mikhail

Thirteenth Century

Bishop of Atrib and Malij

Notable Works: The Synaxarion; Book on the Religion of Christendom with a Refutation of Islam

"[He] worked in the field of polemics and apologetics. In twelve treatises, Michael provided enlightenment for Muslims in matters concerning predestination, soteriology, and the doctrine of the Eucharist. Moreover, he wrote the Book on the Religion of Christendom with a Refutation of Islam” (Meinardus, Ibid. at 59-60).

Bishop Mikhail is also “[w]ell known for his contribution to the collection of material for the Synaxarion” (Ibid. at 59).

Al-Nushu' Abu Shakir ibn Butrus al-Rahib

Thirteenth Century

Deacon of Al-Mu'allaqa Church of the Holy Virgin in Old Cairo

Notable Works: Kitab al-Shifa fi Kashf ma-Istatara min Lahut al-Masih wa-ikhtafa (The Book of healing of what was hidden of the divinity of Christ); Kitab al-Burhan fi al-Qawanin (The Book of Evidence in Laws); Kitab al-Tawarikh (The Book of Histories); Sullam; Muqaddimah

"Like many of his predecessors, Abu Shakir centered his attention on the Christology of his church, which he developed from Old and New Testament sources” (Meinardus, Ibid. at 60).

“Abu Shakir the younger was a deacon in the famous Church of Our Lady known as al-Mu‘allaqah in Old Cairo, and proved himself to be a writer of great distinction and one of the most eminent theologians of the Middle Ages… Abu Shakir distinguished himself as a theologian, a historian, and a linguist in perfect command of both Coptic and Arabic. His work on the dates of the patriarchs shows that he could have been equally proficient in mathematics and astronomy. Perhaps his most famous work was his theological study on the divinity and humanity of Jesus, entitled Kitab al-Shifa fi Kashf ma-Istatara min Lahut al-Masih wa-ikhtafa (The Book of healing of what was hidden of the divinity of Christ)…. This is mainly an exegetical work full of biblical commentaries with references drawn from the works of the fathers of the church. Among his famous works is Kitab al-Burhan fi al-Qawanin (The Book of evidence in laws), a legal compendium in fifty-two chapters comprising a statement of Christian doctrines and traditions… As a historian, Abu Shakir composed a universal history under the title Kitab al-Tawarikh (The Book of histories) consisting of fifty-one chapters beginning with a section on astronomy and chronology followed by a chronicle of world events and the history of the patriarchs of Alexandria. His compilation of the dates of the Coptic popes is a significant contribution to Coptic chronology and historiography, in which he displayed his unusual skill in the use of astronomical and mathematical data. His treatise on the ecumenical councils (al-Majami‘ al-maskuniyyah) comprises the whole movement without excluding the later councils that were recognized by his own Coptic church. In the field of Coptic linguistics, he stands as a towering figure in his philological works. These consisted of his Sullam (scala), a lexical compendium in which he assembled Coptic terms with their Arabic equivalents; it preceded his second major work, Muqaddimah (literally, preface), a superior grammatical treatise of the Coptic language. Abu Shakir, like Ibn Kabar, was an encyclopedist of great stature in the golden age of Coptic literature in the Middle Ages. He probably died at an advanced age during the reign of the seventy-ninth Pope Theodosius II (1294-1300), toward the close of the thirteenth century” (Aziz S. Atiya, Coptic Encyclopedia).

Shams al-Ri'asa Abu al-Barakat ibn Kabar

Thirteenth-Fourteenth Century

Presbyter of Al-Mu'allaqa Church of the Holy Virgin in Old Cairo

Notable Works: Misbah al-Zulmah fi Idah al-Khidmah; Jala' al-'Uqul fi 'Ilm al-Usul(?); Al-Sullam al-Kabir

"In the year 1321, another wave of Islamic persecutions swept the Copts. The Muslim mob sought Ibn Kabar, who disappeared from sight; it is said that the Mamluk prince Rukn al-Din Baybars al-Mansuri, his old sponsor, extended his protection to the great scholar, keeping him hidden until his death on 10 May 1324. We must assume that in the seclusion of these last three or four years of his life, he was able to edit and finalize his monumental works; these may be classified in several categories. The first and most important category is theological studies. He produced the most comprehensive— and still unsurpassed — encyclopedia of Coptic religious knowledge in twenty-four sections, with numerous supplements, under the title of Misbah al-Zulmah, fi Idah al-Khidmah… Other works in this field ascribed to Ibn Kabar include a book entitled Jala’ al-‘Uqul fi ‘Ilm al-Usul, a critical analysis of Christian doctrines; this work could be spurious, since a work of almost the same title in the patriarchal library appears under the authorship of Ibn al-‘Assal. Other polemical works comprise a discussion with the Jews and a philosophical treatise on predestination. In the field of linguistics, Ibn Kabar left one of the most important Coptic lexical works, Al-Sullam al-Kabir, better known to western scholarship as Scala Magna. Here he assembled all available Coptic terms with their Arabic equivalents in ten sections. It consists of thirty-two chapters published for the first time in Rome in 1648 by the early Western Coptologist Athanasius Kircher, with a Latin translation under the title Lingua aegyptiaca restituta: Scala Magna, hoc est nomenclator aegyptiaco-arabicus. The last category comprises his miscellaneous orations, epistles, and obituaries, of which fifty-one have been preserved in very elaborate classical Arabic style. Ibn Kabar's obituaries included one that he composed about himself during his declining years in his retirement from the Mamluk persecutions; this was presumably read at his funeral in 1324. He was probably buried in the al-Mu‘allaqah Church in Old Cairo” (Aziz S. Atiya, Coptic Encyclopedia).

“Shams al-Ri'asa Abu al-Barakat ibn Kabar, commonly known as Abual-Barakat, is without a doubt the most prominent and last of the great Coptic-Arabic theologians of the Middle Ages. In his day, the great catastrophe of 1321 occurred, which gave the finishing blow to the Copts. Abu al-Barakat, who had served as secretary to Rukn al-Din Baybars al-Mansuri al-Khitayi, was seized by Muslim authorities, but fortunately protected by the Mamluk prince in whose service he was. After his death (between 1323 and 1335), his writings were largely forgotten, until they were rediscovered by Kircher and Wansleben in the seventeenth century. As a theologian and priest at al-Mu'allaqa Church, Abu al-Barakat wrote the Lamp of Darkness, a monumental encyclopedia of theology and ecclesiastical knowledge in twenty-four chapters. Commencing with the central doctrines of the church, that is, the doctrine of the Trinity and the Incarnation, Abu al-Barakat listed the various historical heresies. Helpful to the church historian and theologian was his list of the Coptic canon of holy scripture and his appraisal of Coptic canon law. The latter included a number of spurious documents. As a collection of theological information, Abu al-Barakat's summa transcended any previous attempt; indeed, it was the crown of medieval Coptic theology” (Meinardus, supra at 60).

Yuhanna ibn Zachariah ibn Siba'

Thirteenth-Fourteenth Century

Notable Works: Al-Jawharah al-Nafisah fi 'Ulum al-Kanisah

"[He] was the author of a textbook of Coptic theology, which may have been used by the candidates for holy orders. His work The Precious Pearl, the Sciences of the Church is a theological compendium of 112 chapters dealing with dogmatic and moral theology, as well as liturgical and disciplinary questions” (Meinardus, Ibid.).

“Ibn Siba‘'s comprehensive work, Al-Jawharah al-Nafisah fi ‘Ulum al-Kanisah, consists of 113 chapters. First are several chapters on the Old Testament, which review the period of the creation to the period of Jesus Christ. The next section deals with the rise and spread of Christianity. But the bulk of the material concentrates on Coptic church organization and traditions, as well as on a meticulous review of its liturgies. The Coptic mass is analyzed and Coptic fasts and feasts enumerated, with special attention devoted to major feasts such as those of Holy Week and Easter. Accurate details are presented on the church hierarchy from deacon to priest, hegumenos (archpriest) to bishop and the patriarch. One chapter discusses the patriarchal duty to assemble the entire priesthood every week in order to instruct them on their moral duties. The patriarch is requested to care for his flock in general, as well. Another special chapter treats the burial offices and the offerings for the souls of the departed. The final chapter explains the significance of the ringing of church bells during the celebration of church offices” (Aziz S. Atiya, Coptic Encyclopedia).

Prepared for Patristics V: The Fathers After Chalcedon, Fr. Athanasius K. Farag (Pope Shenouda III Coptic Orthodox Theological Seminary, Spring 2020)