Coptic Servant

Ecclesiology and Papal Primacy in The Catholic

JM Coptic Orthodox Servant With M.T) degree from Holy Cross Greek Orthodox
JM Coptic Orthodox Servant With M.T) degree from Holy Cross Greek Orthodox
– 3 min read
Ecclesiology and Papal Primacy in The Catholic

Or the Craziness of Authority

The Early Church and the Patriarchs

In the earliest centuries of Christianity, the great cities of Rome, Alexandria, Antioch, Jerusalem, and later Constantinople each had their own patriarch. Authority was shared rather than centralized.

The early fathers spoke of the unity of the episcopate, where every bishop equally shared in apostolic authority.

St. Cyprian of Carthage (d. 258):
“The bishop is in the Church, and the Church is in the bishop.”1

The Council of Nicaea (325)

At Nicaea, Canon 6 recognized Rome, Alexandria, and Antioch as the three most important sees, each exercising authority over their own regions.

Original text:

“Let the ancient customs in Egypt, Libya, and Pentapolis prevail, that the Bishop of Alexandria have jurisdiction in all these, since the like is customary for the Bishop of Rome also. Likewise in Antioch and the other provinces, let the Churches retain their privileges.”2

This canon shows that Rome’s primacy was one of custom and honor, not of universal jurisdiction.

Chalcedon and the Rise of Rome

At the Council of Chalcedon (451), Pope Leo I’s Tome was read aloud. The bishops famously cried out:

“Peter has spoken through Leo!”3

This phrase became foundational for Rome’s later claims to universal authority, though it was originally an expression of respect rather than legal supremacy.

The Growth of Papal Claims

  • 11th century (Great Schism, 1054): The Church of Rome openly claimed that the Pope held universal jurisdiction over all churches.
  • Vatican I (1870):
    • Papal Infallibility: When the Pope speaks ex cathedra (from the Chair of Peter), defining a doctrine of faith or morals, he is preserved from error by the Holy Spirit.4
    • Universal Jurisdiction: The Pope has supreme, immediate authority over all Christians everywhere.
  • Vatican II (1962–1965):
    • Attempted to balance papal primacy with the collegiality of bishops, but ultimately reaffirmed Vatican I.5

The Coptic Orthodox View

The Coptic Orthodox Church rejects papal supremacy.

  • The Pope of Alexandria is “first among equals”—but no bishop is infallible.
  • Authority belongs to the Holy Synod, the council of bishops.
  • This model continues the early conciliar ecclesiology, where decisions are made together rather than by one man.

Historical Hierarchies

1. Early Church

Bishop → Priests → Deacons → Laity

2. Patriarchal System (4th Century & Ecumenical Councils)

Patriarchs (Rome, Alexandria, Antioch, later Constantinople, Jerusalem) → Metropolitan → Bishop → Priests → Deacons → Laity

3. Orthodox Hierarchy

Pope of Alexandria (Patriarch) → Metropolitans & Bishops → Priests → Deacons → Laity

4. Catholic Hierarchy

Pope of Rome (centralized authority) → Cardinals → Archbishops & Bishops → Priests → Deacons → Laity

The Coptic Orthodox Understanding of Hierarchy

Bishop

  • Shepherd and Steward of God’s Sacraments.
  • Holds the fullness of the priesthood, entrusted with guarding the faith, teaching sound doctrine, and leading the Church.
  • The priest serves only as his steward: if the bishop is present, the priest cannot complete the sacrament.
  • The bishop embodies the unity of the local church with the universal Church.

Priest

  • Steward of the bishop, ministering on his behalf.
  • Teacher of the people, charged with preserving and transmitting the truth.
  • If the priest sees an error, he must call it out. Silence implies consent.

Malachi 2:7:

“For the lips of a priest should guard knowledge, and people should seek instruction from his mouth, for he is the messenger of the Lord of hosts.”

Deacon

  • Helper and servant in the liturgy and in the life of the community.
  • Assists the bishop and priests in sacraments, prayer, and order.
  • The Greek word diakonos means servant, reflecting this ministry of service.

Laity

  • The very reason for the hierarchy’s existence.
  • Without the faithful people of God, there is no Church structure.
  • Bishops, priests, and deacons exist to shepherd, teach, and sanctify the people, who in turn embody the Body of Christ in the world.

Conclusion

The history of ecclesiology reveals two divergent paths:

  • The Roman Catholic Church developed a model of centralized papal authority, culminating in claims of infallibility and universal jurisdiction.
  • The Coptic Orthodox Church preserved a conciliar model, where hierarchy exists as a service to the faithful, rooted in the early Church’s vision of bishops as shepherds and stewards—not rulers.

References

  1. Cyprian of Carthage, On the Unity of the Church, ch. 5 (ANF Vol. 5).
  2. Council of Nicaea, Canon 6, in Mansi, Sacrorum Conciliorum Nova et Amplissima Collectio, vol. 2.
  3. Council of Chalcedon, Acta, in Acta Conciliorum Oecumenicorum (ACO).
  4. Vatican I, Pastor Aeternus (1870).
  5. Vatican II, Lumen Gentium (1964).
Share