Unlikelychurch July29northafrica

the early
Christian Church
in North Africa
Monday, August 6, 2012

Pre-Constantinian Churches in North Africa
(from Thomas C. Oden, How Africa Shaped the Christian Mind)

Christian Bishoprics in the Medjerda Valley 4th century AD
(modern-day Tunisia and Algeria)
(from Thomas C. Oden How Africa Shaped the Christian Mind)

late 1st-4th century AD Christian Catacombs Sousse, Tunisia
Catacombs in Sousse are a fine example of

Christian period attraction in the city. This
amazing work of architecture was constructed
in the second half of the 1st century. These
Catacombs in the city are discovered around
the year 1888. They are located in the western
part of the city outskirts. It was used by the
Christians to bury the dead who were
persecuted by the ruling empire.
The Catacombs in Sousse have 4 main parts,
out of which 3 parts gave been excavated. The
burial chambers inside the building have tiers
system where the tombs were nicely made.
There are 3 levels of galleries are more than 5
kilometers in length and comprises of an
amazing number of graves. The tombs inside
the galleries were dug up in the walls and
comprise of around 1,500 in number.
Catacombs in Sousse were also used for
worshipping. The place also provided shelter
to the refuge who strongly believed in
Christianity. The place was decorated with
various scared artifacts that visitors can see
displayed in the Sousse Archeological
Museum. Some notable ones are the sacred
symbols of Christian faith like the fish, doves,
the Good Shepherd carved out a marble. This
large complex of Christian tombs is one of the
finest attractions not just in the city but also in
the country. The complex is a network of
underground passages and chambers. The
building was constructed out a local rock, soft
as compared to other rocks.

late 1st-4th century AD
Christian Catacombs
Sousse, Tunisia
This underground necropolis was created
towards the end of the first century by
Christians to bury their dead during periods of
persecution. The Sousse catacombs are formed
of galleries stretching over 5 kilometres and
containing no less than 15,000 graves.
The tombs were dug into the walls of the

galleries on two or three levels. One notes the
presence of niches at more or less regular
intervals along the wall. They used to contain
the oil lamps whose dim light used to light the
labyrinth.
The Catacombs were used as a clandestine

cemetery but also as a place of worship and a
refuge for the first Christian faithful until the
end of the IVth century. They also contained
many sacred artefacts that are now displayed
in the Sousse museum: epitaphs, marble
carved with sacred symbols (fish, doves, the
Good Shepherd etc.) out a marble.

2nd-4th century AD
Christian Tomb Epigraphs
mosaic
Archeological Museum,
Sousse, Tunisia
epitaphs, marble carved with
sacred symbols (fish, doves, the
Good Shepherd etc.) out a
marble. This large complex of
Christian tombs is one of the
finest attractions not just in the
city but also in the country. The
complex is a network of
underground passages and
chambers. The building was
constructed out a local rock, soft
The Sousse Museum was established in

1897 and exhibits some of the archaeological
finds from Sousse and the area, while others
can be seen in the Tunis Bardo Museum, the
Paris Louvre and in Philadelphia, USA. It is
the second largest museum in Tunisia due its
collection of Roman mosaics.
The artifacts date back from Punic, Roman,

Early-Christian and Byzantine eras. But they
are exhibited thematically not chronologically.
The finds are mostly mosaics, sculptures,
lamps, tomb stones, catacombs. Punic
antiquities: a tomb dating back to the 2nd c.
BC, an ovoid beatil of Baal (4th c. BC),
objects from the tophet and the necropolises -
stelae, lamps, terracotta funerary masks.
Roman antiquities: rich collection of Roman
mosaics, marble statues and funerary
monuments. Christian antiquities: large
collection of funerary mosaics, epitaphs and
terracotta.
Read more: http://members.virtualtourist.com/

m/p/m/17d8e9/#ixzz21h5YLRFl

2nd-4th century AD
Christian Tomb Epigraphs
from Tabarka, Tunisia
mosaic
Bardo Museum, Tunis,
Tunisia
Tabarka contains several
Christian cemeteries, many
of the tombs having covers
adorned with mosaics. An
inscription (C.I.L., VIII,
173-82) mentions the cult of
the martyr Anastasia and
her companions.
The bishops of Thabraca,
who met with those of the
African proconsulate, were:
Victoricus, at the Council of
Carthage (256); Rusticianus,
at the conference of
Carthage in 411, where his
competitor was the Donatist
Charentius, and signed in
416 the letter from the
council of Proconsular
Africa to Pope Innocent I;
Clarissimus, who in 646
signed the letter from the
same Council to Patriarch
Paul of Constantinople
against the Monothelites .

6th century AD
Scribe/Father & Daughter?
Christian Tomb Mosaics
mosaic
Tunisia

6th century AD
Christian Tomb Mosaics
mosaic
Tunisia
epitaphs, marble carved with
sacred symbols (fish, doves, the
Good Shepherd etc.) out a
marble. This large complex of
Christian tombs is one of the
finest attractions not just in the
city but also in the country. The
complex is a network of
underground passages and
chambers. The building was
constructed out a local rock, soft

6th century AD Christian Basilica mosaic from the Chapel of the Martyrs, Tabarka, Tunisia
Bardo Museum, Tunis, Tunisia
The basilica contains an apse, and three naves, roof and mosaic floor with an altar with three candles. The
inscription identifies the tomb as the resting place of Valentia, who rests in peace in the Mother Church.
The bishops of Thabraca, who met with those of the African proconsulate, were: Victoricus, at the Council
of Carthage (256); Rusticianus, at the conference of Carthage in 411, where his competitor was the Donatist
Charentius, and signed in 416 the letter from the council of Proconsular Africa to Pope Innocent I;
Clarissimus, who in 646 signed the letter from the same Council to Patriarch Paul of Constantinople
against the Monothelites.

3 BC
Mausoleum of Juba and
Cleopatra Selene
limestone
Tipasa, Tunisia
This monument is sometimes known as the
Mausoleum of Juba and Cleopatra Selene. In
the French language the mausoleum is known
as Tombeau de la Chretienne, "the tomb of the
Christian woman", because there is a cross-like
shape of the division lines on the false door.
The monument was built in 3 BC by the last
King of Numidia, and later King of Mauretania,
Juba II, and his wife, Cleopatra Selene II.
The mausoleum is probably the Royal Tomb
that the 1st-century Roman geographer
Pomponius Mela (1.31) described as the
monumentum commune regiae gentis ("the
communal mausoleum of the royal family"). If
the geographer’s description of the mausoleum
is correct, then the building was not intended
just for Juba and Cleopatra, but envisaged as a
dynastic funeral monument for their royal
descendants.

2nd-4th century AD
Mausoleum with
Christian Sarcophagi
limestone
Tipasa, Tunisia

4th century AD
Plaque with
Christian inscription
mosaic
from Tipasa, Tunisia
Tipasa Museum
The epitaph reads "Peace and
concord be to our banquet." The
Christogram formed from the
Greek letters Chi and Rho
appears in blue at the top center.
The inclusion of fish is here not
likely to have any Christian
significance, but is simply the
artist’s rendition of the sea food
in abundant supply in the near-
by Mediterranean Sea.

2 century AD Roman Amplitheater Site of the Martydom of Sts. Perpetua and Felicitas Carthage, Tunisia
Felicitas and Perpetua, two young

North African Christian women, and
three companions were thrown to
wild animals and killed for their
faith at Carthage on March 7, 203.
Felicitas and Perpetua and their
companions lived during a time of
persecution of Christians under the
Roman emperor Septimus Severus
(193-211). Perpetua's father was an
elderly pagan, her mother a
Christian. Felicitas, her household
slave, was pregnant at the time of
their arrest. The women were
baptized and then led off to prison.
A gripping account of their last days
remains, written by Perpetua, a
twenty-two-year-old woman of
noble birth and the mother of a
small child.
A local Christian in Carthage

collected the narratives and added a
commentary, making this vivid
account one of the earliest and most
dramatic documents of martyrdom.
The Passion of St. Perpetua, St.
Felicitas, and their Companions was
widely read in the early church as an
instructional document on how
Christians should face persecution.
Saint Perpetua
6th century mosaic
San Vitale, Ravenna

late 4th century AD
Basilica Pacis
exterior nave, apse
Hippo Regis (modern: Annaba), Algeria
Christianity spread rapidly in North Africa

during the 3rd century C.E. During the
following century, it also became a center for
the Donatist movement, splitting Christians
over doctrinal and social issues. Hippo played
a role in the history of early Christianity as the
site of several Church councils (393, 395 and
426); and, between 395 and 430 it was the
bishopric of Augustine, the great philosopher,
theologian, monastic founder and opponent of
the Donatist position which maintained that
the effectiveness of Sacraments depended on
the moral character of the minister. The
Donatist position was banned by the
Conference of Carthage in 411. Augustine was
bishop of Hippo from 395-430.
Paul L. Cioffi

395-450 AD Consignatorium, Baptistery Font with Columns Hippo Regis (modern: Annaba), Algeria
Very near the Mediterranean port

city of present-day Annaba
(formerly Bône) in northeastern
Algeria, lie the remnants of Hippo-
also known as Hippo Regius,
bishopric of Augustine (395-430),
the great philosopher, theologian,
monastic founder and vigorous
opponent of the Donatist position
(effectiveness of the Sacraments
depends on the moral character of
the minister).Remnants of the
basilica that housed worship for St.
Augustine and his community of
Christians probably date from the
late 4th or early 5th C. It is not
known whether or not this structure
first served Donatists or whether it
was erected by Augustine and his
followers. Not far from the basilica
are the remains of a small baptistery
with a rectangular , three-step font
large enough to accommodate one
adult. Four columns around the
baptistry may have supported a
canopy, or ciborium over the font. A
separate, adjacent room called a
consignatorium was the place where
the Bishop conferred Confirmation
upon the newly baptized.
Paul L. Cioffi

4th century AD Donatist basilica exterior, stone Hippo Regia (modern: Annaba), Algeria
Christianity spread rapidly in North

Africa during the 3rd century C.E.
During the following century, it
also became a center for the
Donatist movement, splitting
Christians over doctrinal and social
issues. Hippo played a role in the
history of early Christianity as the
site of several Church councils
(393, 395 and 426); and, between
395 and 430 it was the bishopric of
Augustine, the great philosopher,
theologian, monastic founder and
which maintained that the
effectiveness of Sacraments
depended on the moral character of
the minister. Archaeological
evidence demonstrates that the
controversy among Orthodox and
Donatist Christians was played out
within the boundaries of Hippo.
However, the Donatist position was
banned by the Conference of
Carthage in 411.
Paul L. Cioffi

late 4th century AD Basilica Pacis exterior nave, apse Hippo Regis (modern: Annaba), Algeria
Christianity spread rapidly in

North Africa during the 3rd
century C.E. During the
following century, it also
became a center for the
Donatist movement, splitting
Christians over doctrinal and
social issues. Hippo played a
role in the history of early
Christianity as the site of
several Church councils (393,
395 and 426); and, between
395 and 430 it was the
bishopric of Augustine, the
great philosopher, theologian,
monastic founder and
opponent of the Donatist
position which maintained that
the effectiveness of Sacraments
depended on the moral
character of the minister. The
Donatist position was banned
by the Conference of Carthage
in 411. Augustine was bishop of
Hippo from 395-430.

late 4th century AD Mosaic Floor Pavement of Chapel, Part of Augustine of Hippo's Monastic Complex
Hippo Regis (modern: Annaba), Algeria
Very near the Mediterranean

port city of in northeastern
Algeria, lie the remnants of
Hippo Regius, bishopric of
Augustine (395-430), the
great philosopher, theologian,
monastic founder and
vigorous opponent of the
Donatist position
(maintaining that the
effectiveness of the
Sacraments was dependent
upon the moral character of
the minister). Remnants of
the basilica that housed
worship for St. Augustine and
his community of Christians
probably date from the late
4th or early 5th C. It is not
known whether or not this
structure first served
Donatists or whether it was
erected by Augustine and his
followers. The Donatist
position was banned by the
Conference of Carthage in
411.

late 4th century AD
Orthodox Christian
Consignatorium, Detailing Well
exterior nave, apse
Hippo Regis (modern: Annaba),
Algeria
Not far from the basilica (called

Basilica Pacis) are the remains of a
small baptistery with a rectangular,
three-step font large enough to
accommodate one adult. Four columns
at the corners of the font allowed for
curtains to be draped around the font
for modesty’s sake (catechumens were
baptized stripped naked to symbolize
abandoning their former life for rebirth
in Christ). Too, the columns may have
supported a canopy, or ciborium, over
the font. A separate, adjacent room
called a consignatorium was the place
where the Bishop conferred
Confirmation upon the newly baptized.
This separate room is an unusual
feature; ordinarily the bishop
confirmed from his chair (cathedra) in
the apse.

395-450 AD Consignatorium, Baptistery Font with Columns Hippo Regis (modern: Annaba), Algeria
Very near the Mediterranean port

city of present-day Annaba
(formerly Bône) in northeastern
Algeria, lie the remnants of Hippo-
also known as Hippo Regius,
bishopric of Augustine (395-430),
the great philosopher, theologian,
monastic founder and vigorous
(effectiveness of the Sacraments
depends on the moral character of
the minister).Remnants of the
basilica that housed worship for St.
Augustine and his community of
Christians probably date from the
late 4th or early 5th C. It is not
known whether or not this structure
first served Donatists or whether it
was erected by Augustine and his
followers.Not far from the basilica
are the remains of a small baptistery
with a rectangular , three-step font
large enough to accommodate one
adult. Four columns at the corners
of the font may have supported a
canopy, or ciborium over the font. A
separate, adjacent room called a
consignatorium was the place where
the Bishop conferred Confirmation
upon the newly baptized.
Paul L. Cioffi

late 4th century AD
Baptismal Font
exterior nave, apse
Musti (modern: El Krib), Tunisia
In North Africa, along the edge of the

road from Le Kef to Dougga, stand the
Roman and Byzantine remains of Musti
(El Krib). Originally, the road passed
under the triumphal arch, but when it
was widened the road had to be built
next to the arch, separating it from the
Byzantine fortress. Nearby are Roman
temples dedicated to Ceres, Apollo and
Pluto and a small 4th C. Christian
basilica with three naves and a raised
area set apart as its baptistery. The
circular baptismal font is designed for
immersion and has three concentric
rings of steps.
Paul L. Cioffi

5-6th century AD Baptismal Font exterior nave, apse Bulla Regis (modern: Jendouba), Tunisia
The archaeological remains of Bulla

Regia that incorporated its
baptistery in the narthex of the
church. This is arrangement is a
departure from most North African
churches, which typically
constructed separate baptisteries
nearby.The Bulla Regia font is
cruciform in shape, but modified in
that the arms have been sealed off.
This may have been to conserve
water or simply to allow the
minister of the sacrament to
perform duties while staying dry. All
four arms have steps that descend to
the depth of the basin, which is
nearly 2 meters from basin bottom
to the top of the stone dividing the
center from the cross-arms.
Columns flanking the font would
have supported a canopy, or
ciborium.
Paul L. Cioffi

late 4th century AD Baptismal Font exterior nave, apse Tipasa, Algeria
Once commercially important,

Tipasa was built by Phoenicians on
the North African shores of the
Mediterranean Sea. It became a
Roman colony under Emperor
Claudius. An inscription verifies
existence of the Christian Church at
Tipasa by the year 238 C.E. Though
it suffered persecution and had to
stand against two Donatist bishops
during the reign of Julian the
Apostate (361-63), the Christian
community remained faithful.
During the 4th c. a young girl
named Salsa was martyred by
pagans. Remnants of the basilica
later built in her honor and two
other churches are part of the
fragments that remain on the three
hills that were once Tipasa. In the
center of a small, square baptistery
is a circular font designed for
baptism by immersion, with three
concentric rings of steps.
Paul L. Cioffi

late 4th century AD Christian Basilica limestone Tipasa, Algeria

late 4th century AD
Saint Vitalis Baptismal Font and Basin
mosaic
Sbeïtla, Tunisia
Though little is known of Sbeïtla's history, archeological

evidence of this North African settlement shows that a
Byzantine military outpost was built on the site of an
earlier Roman town. Not far from remnants of a
Capitoline Temple and two early Christian ecclesial
buildings (4th/5th C.) is the site Saint Vitalis, a
Byzantine church built in the 5th / early 6th C. Although
the Basilica of Saint Vitalis is largely gone, the baptismal
font of Saint Vitalis and portions of its baptistery have
survived. The baptistery was constructed as a separate
space adjoining the main church, located directly behind
the apse. The font is an unusual shape with two sets of
four deep steps at either end. Four stone bases set in the
points of a square on the wide rim suggest that a canopy
or ciborium supported by columns once covered the
basin of the font. The font's mosaic decoration includes
geometric patterns, a flowering vine and two large Greek
crosses. Centered on the square floor of the font basin is
a circle inscribing a Latin cross (which can also be read
as a Greek chi) whose top arm curls into the Greek letter
rho (the chi-rho--or, labarum--is a monogram for
Christ); beneath the horizontal arms of the cross are the
Greek letters alpha and omega (the first and last letters
of the Greek alphabet which, following the Book of
Revelation, refers to God as the beginning and end of all
things; early Christian writers and artists applied the
symbol to Christ).An inscription written in large,
underlined letters on the ledge of the font is a reference
to the votive offering of the one(s) who probably donated
money for the baptistery.
Paul L. Cioffi

late 4th century AD Church of Father Felix Baptismal Font and Basin
mosaic Bardo Museum, Tunis, Tunisia
The edge of the quatrefoil font contains an inscription with a dedication from a family of believers to Bishop Cyprian, head of the
church and to Adelphius, a priest in the church

late 4th-early 5th century AD Baptistery Djemila, Algeria
Djemila (Cuicul) was founded as a

Roman military garrison in the
mountains of North Africa (now
southeastern Algeria) in the first
century, C.E., and abandoned in the 5th
C. Excavations (begun 1909) have
revealed one of the best-preserved
Roman sites in North Africa, abundant
with mosaics and artifacts that have, for
the most part, been kept at Djemila.
Among its remains is an extensive
Christian church complex (founded by a
bishop Cresconius, ca. 400-411) that
includes two basilicas, crypts and a
baptistery that is notable for is
monumentality. The baptistery (late
4th / early 5th C.), shown here from the
outside, lies to the west of the pair of
basilicas. It is round and domed with
small, slit windows. (The exterior dome
has been restored.)
Paul L. Cioffi

4 cent AD Djemila
Baptistery Font Ciborium,
Detailing Column Capitals,
Lintel and Canopy
Djemila, Algeria
The Christian baptistery at

Djemila (late 4th / early 5th C.)
is a round structure designed
with an outer ambulatory
rimming its circumference and
a circular inner ambulatory that
envelops the central square,
canopied font. Thirty-six
arched niches line the walls of
the outer, barrel-vaulted
ambulatory. These provided
seats and vestry for the
neophytes. The brick and
mortar walls were sheathed in
stucco, and the floor paved in a
repeating geometric pattern of
mosaic crosses.
Paul L. Cioffi

late 4th-early 5th century AD Baptistery Font Ciborium Djemila, Algeria
Central to the round Christian

baptistery at Djemila (late 4th /
early 5th C.) is a square, canopied
font. The font is enveloped by a
richly decorated inner ambulatory
which, in turn, is surrounded by an
outer ambulatory. The building was
designed to accommodate a single
ritual, that of Christian Initiation
(Baptism). The rectangular, 2-step
font is covered with a square stone
canopy hewn from a single rock
which is supported by four
Corinthian columns that have fluted
shafts and capitals carved with
acanthus leaves. The columns are
mounted on large pedestals. The
sturdy lintels help bear the weight of
the stone canopy. When the
baptistery was in use, a lamp hung
from the center of the canopy. This
sort of canopy supported by
columns, frequently seen over
altars, is called a ciborium or
baldachin.
Paul L. Cioffi

4 cent AD Djemila
Baptistery Font Ciborium,
Detailing Column Capitals,
Lintel and Canopy
At the center of the round Djemila

baptistery (late 4th / early 5th C.) is
a square baptismal font designed for
baptism by immersion. Sheltering
the font is a rock-hewn square
canopy (ciborium) supported by
four columns rising from each of the
font's corners (not visible here). On
each of the font's four sides, two
stone steps lead from floor-level to
the basin of the font. Here the
catechumen would have descended
into the waters of baptism and,
prompted by the bishop's three
questions, would have declared faith
in God the Father, in Jesus Christ,
the Son of God and in the Holy
Spirit. The mosaic decoration on the
floor of the font depicts four fish,
signifying Christians, surrounding a
central cross, symbol of Christ. The
fish is a very ancient symbol
associated with Christianity. In
Greek the word for fish is ichthys,
which is an acronym for Jesus
Christ, God's Son, Savior. In the
Djemila font, Christ is represented
with the 'footed' cross known as the
fylfot cross (also known as a
tetraskelion). The feet, like sunrays,
are meant to convey radiant energy
and vibrancy.
Paul L. Cioffi

c 370 AD Baptismal Font and Baptistery exterior, stone Tébessa, Algeria
When the North African settlement

of Tébessa became part of the
Roman Empire in 146, C.E., the city
was known as Theveste. Between
the 4th and 6th centuries a
monastery/church complex was
built there not unlike the complex
developed by Augustine at Hippo. It
was constructed around the site of a
martyrium (ca. 370) that had
replaced a yet more ancient
memoria. The hexagonal baptismal
font (shown here) occupied a small
room to the south of an atrium (or
propylaeum) that lay between a
large forecourt and an eleven-bay
basilica. The baptistery room was
adjacent to (but appears not to have
communicated with) the large,
trefoil martyrium (which was
accessed from the southwest side of
the nave via a grand staircase).
Atrium and church were bordered
by rectangular cells. A wall with
towers surrounded the entire
complex. Note the white marble
circle embellished with carved
scallops that paves the floor of the
baptismal font.

c 370 AD Christian Basilica and Baptistery exterior, stone Timgad, (near modern Batna) Algeria
In 100 AD the Roman

Emperor Trajan founded
Timgad in the Aures
Mountains of North Africa
as a military colony for
retired personnel. The
Roman city center, where
Christian church buildings
were eventually erected,
was neatly laid out in a grid
pattern and built of stone
and masonry in the
Corinthian style. Timgad's
orthodox Christian heritage
dates from the 3rd C. (from
the 4th C. the city was also
a center for Donatists). The
orthodox Christian Church
was situated near the city
library and the house of
Januarius. Its baptistery is
incorporated within the
walls of the church.

c 370 AD Orthodox Christian Baptistery exterior, stone Timgad, (near modern Batna) Algeria
In 100 C.E. the Roman Emperor

Trajan founded Timgad in the
Aures Mountains of North Africa
as a military colony for retired
personnel. The Roman city
center, where Christian church
buildings were eventually
erected, was neatly laid out in a
grid pattern and built of stone
and masonry in the Corinthian
style. Timgad's orthodox
Christian heritage dates from the
3rd C.; and, from the 4th C., the
city was also a center for
Donatists. Baptismal fonts used
by both orthodox Christians and
Donatists have been uncovered.
The orthodox Christian Church
was situated near the city library
and the house of Januarius. Its
baptistery was incorporated into
the church building. The circular
stone font with four pillars set in
a square around the font's rim
are visible across the remnants
of the church's west wall.

c 4th century AD Donatist Christian Baptismal Font stone, mosaic Timgad, (near modern Batna) Algeria
In 100 C.E. the Roman Emperor

Trajan founded Timgad
(Thamugadi) in the Aures
Mountains of North Africa (near
present-day Batna, Algeria) as a
military colony for retired
personnel. After suffering
invasions by the Vandals and
Berbers, the city was not rebuilt
after the 7th C.; it was excavated
in 1881. The Roman city center,
where Christian church buildings
were eventually erected, was
neatly laid out in a grid pattern
and built of stone and masonry
in the Corinthian style. Timgad's
orthodox Christian heritage
dates from the 3rd C.; and, from
the 4th C., the city was also a
center for Donatists. Baptismal
fonts used by both orthodox
Christians and Donatists have
been uncovered. The Donatist
Cathedral baptistery has
masonry walls (visible in the
background) and a large,
hexagonal, 3-step immersion
baptismal font richly decorated
with mosaics.
Paul L. Cioffi

c 370 AD Baptismal Font and Baptistery exterior, stone Tipasa, Algeria
Once commercially important,

Tipasa was built by
Phoenicians on the North
African shores of the
Mediterranean Sea. It became
a Roman colony under
Emperor Claudius. An
inscription verifies existence of
the Christian Church at Tipasa
by the year 238 C.E. Though it
suffered persecution and had
to stand against two Donatist
bishops during the reign of
Julian the Apostate (361-63),
the Christian community
remained faithful. During the
4th c. a young girl named Salsa
was martyred by pagans.
Remnants of the basilica later
built in her honor and two
other churches are part of the
fragments that remain on the
three hills that were once
Tipasa. In the center of a
small, square baptistery is a
circular font designed for
baptism by immersion, with
three concentric rings of steps.
Paul L. Cioffi

Christian Churches and
Monasteries
Along the Nile Valley
4th century AD
(from Thomas C. Oden How Africa
Shaped the Christian Mind)
Christian influence in Alexandria
According to tradition, Christianity was brought

to Alexandria by Mark, human author of the
second gospel. By the 4th century his Martyrium
was a place of pilgrimage.
Athanasius was patriarch from 328-373 AD, was

instrumental in countering the theological
influence of Arius, who was a persuasive deacon
in Alexandria. The Athanasian Creed, likely not
written by Athanasius, never-the-less effectively
affirmed Christ’s full divinity and full humanity
and equality with God the Father, anathematizing
the Arian conception of Christ not eternal as is
the Father and less in substance and power.

Alexandria Early Center of Christian Learning
Philo of Alexandria
The only firmly dated event known in Philo of
Alexandria’s life is his participation in a
delegation sent by Alexandrian Jews to the
emperor Caligula in 39-40 AD. Prominent in the
Alexandrian Jewish community, he wrote
commentaries on selected passages or topics in
the Jewish scriptures and essays on philosophical
topics such as the “eternity of the world.” He read
the Scriptures allegorically, enabling him to find
Mark, the Gospel writer connections between Jewish thought and Greek
According to tradition, Christianity was brought to philosophy. In his eclectic system, God governs
Alexandria by Mark, human author of the second gospel. the world through his providence but is
By the 4th century his martyrium was a place of completely transcendent and communicates with
pilgrimage. creation only through intermediary beings, such
as the Logos (“word”). It was this Logos, not God,
who spoke to Moses in the burning bush. The goal
of philosophy and theology, for Philo, was
mystical union with God.
Titus Flavius Clemens (c.150 – c. 215), known as Clement of Alexandria,

was a Christian theologian who taught at the Catechetical School of Alexandria. A convert to
Christianity, he was an educated man who was familiar with classical Greek philosophy and
literature. As his three major works demonstrate, Clement was influenced by Hellenistic
philosophy to a greater extent than any other Christian thinker of his time, and in particular by
Plato and the Stoics. His secret works, which exist only in fragments, attest that he was also
familiar with pre-Christian Jewish esotericism and Gnosticism. Among his pupils were Origen
and Alexander of Jerusalem.
Clement is regarded as a Church Father, his major writings are extant.
The Protrepticus is, as its title suggests, an exhortation to the pagans of Greece to adopt
Christianity, and within it Clement demonstrates his extensive knowledge of pagan mythology
and theology. It is chiefly important due to Clement's exposition of religion as an anthropological
phenomenon.
Paedagogus Christ, the Logos incarnate, is the Paedagogus of the work's title.
This work's title, translatable as "tutor", refers to Christ as the teacher of all mankind, and it
features an extended metaphor of Christians as children. It is not simply instructional : the
author intends to show how the Christian should respond to the Love of God authentically.
Clement, following Plato (Republic 4:441), divides life into three elements: character, actions and
passions. The first having been dealt with in the Protrepticus, he devotes the Paedagogus to
reflections on Christ's role in teaching us to act morally and to control our passions.

Alexandrian Christian Scholars
Origen, or Origen Adamantius (184–254),
was an early Christian Alexandrian scholar and
theologian, and one of the most distinguished writers
of the early Church. As early as the fourth century, his
orthodoxy was suspect, largely because he believed in
the pre-existence of souls and apokatastasis, or
universal reconciliation, ideas acknowledged to be
beyond the pale of Christianity. Origen excelled in
multiple branches of theological scholarship,
including textual criticism, biblical interpretation,
philosophical theology, preaching, and spirituality.
Some of his teachings, however, quickly became
controversial. Notably, he frequently referred to his
hypothesis of the pre-existence of souls. Origen's
views on the Trinity, in which he saw the Son of God
as subordinate to God the Father, became
controversial during the Arian controversy of the
fourth century. A group who came to be known as
Origenists, and who firmly believed in the
preexistence of souls and the apokatastasis, were
declared anathema in the 6th century. This
condemnation is attributed to the Second Ecumenical
Council of Constantinople, though it does not appear
in the council's official minutes. Few scholars today
believe that Origen should be blamed, as he
commonly was in the past, for tentatively putting
forward hypotheses, later judged heretical, on certain
philosophical problems during a time when Christian
doctrine was somewhat unclear on said problems.
Plotinus (ca. 204/5–270 AD) was a major philosopher

of the ancient world. In his system of theory there are the
three principles: the One, the Intellect, and the Soul. His
teacher was Ammonius Saccas and he is of the Platonic
tradition. His NeoPlatonic metaphysical writings have
inspired centuries of Pagan, Christian, Jewish, Islamic,
and Gnostic metaphysicians and mystics.

4th century AD Column from St. Theonas Church grey granite Alexandria, Egypt
Theonas, Bishop of Alexandria

from about 283 to 301 (Eusebius,
"Chronicle", Ann. Abr. 2299, St.
Jerome's version). In his time
Achillas, who had been appointed
presbyter at Alexandria, at the
same time with Pierius, became
celebrated (Eusebius, Church
History III.32). St. Athanasius in
his apology to Constantinus
speaks of a church dedicated by
his predecessor, St. Alexander. to
Theonas. The same church is
alluded to in the "Act of SS.
Pachomius and Theodorus".

c 350-400 AD Corinthian Capital from Christian Building marble Alexandria, Egypt
Christian influence in
Alexandria
According to tradition,
Christianity was brought to
Alexandria by Mark, human
author of the second gospel. By
the 4th century his Martyrium

5th century AD & late 4th century Corinthian Capitals from Christian Building marble Alexandria, Egypt
Christian influence in
Alexandria
Athanasius was patriarch from

328-373 AD, was instrumental
in countering the theological
influence of Arius, who was a
persuasive deacon in
Alexandria. The Athanasian
Creed, likely not written by
Athanasius, never-the-less
effectively affirmed Christ’s
full divinity and full humanity
and equality with God the
Father, anathematizing the
Arian conception of Christ not
eternal as is the Father and
less in substance and power.

5th century AD Impost Capital and Ionic Capital from Christian Building marble Alexandria, Egypt

Geographic Range of Athanasius’
Pastoral Responsibility
4th century AD
(from Thomas C. Oden How Africa
Shaped the Christian Mind)
Athanasius was patriarch from 328-373

AD, was instrumental in countering the
theological influence of Arius, who was a
persuasive deacon in Alexandria. The
Athanasian Creed, likely not written by
Athanasius, never-the-less effectively
affirmed his convictions of Christ’s full
divinity and full humanity and equality
with God the Father, anathematizing the
Arian conception of Christ not eternal as is
the Father and less in substance and power.

Monastery of St. Catherine on
Mt. Sinai
from 11th century AD manuscript
Princeton University Library
This illustration shows St. Catherine's

Monastery on a brown hillside
representing Mount Sinai, where Moses is
said to have received the Ten
Commandments. At left, an elderly monk
holds an open book, probably Scripture or
a prayer book. Behind the monastery is the
Burning Bush.
The two monks illustrate the two forms of

monasticism.
Eremitic Monasticism The solitary
monk at the top in a cave represents the
eremitic tradition of monks who isolate
themselves to devote themselves to
spiritual discipline.
Coenobitic Monasticism The monk in a
cell represents the coenobitic or communal
monastic tradition with obedience to an
abbot chosen for spiritual leadership of the
community

Alexandria Origins of Christian Monasticism
St Anthony Abbot
or Anthony the Great (ca. 251–356 AD)
was a Christian saint from Egypt, a prominent
leader among the desert Fathers.
The biography of Anthony's life by Athanasius of
Alexandria helped to spread the concept of
monasticism, particularly in Western Europe
through Latin translations. He is often
erroneously considered the first monk, but as his
biography and other sources make clear, there
were many ascetics before him. Anthony was,
however, the first known ascetic going into the
wilderness (about 270–271 AD), a geographical
move that seems to have contributed to his
renown. Accounts of Anthony enduring
supernatural temptation during his sojourn in
the Libyan Desert inspired the often-repeated
subject of the temptation of St. Anthony in
Western art and literature.
Pachomius (ca. 292-348 AD) is generally recognized as the founder of Christian

cenobitic monasticism. He was born in 292 in Thebes to pagan parents. He was
against his will a Roman army recruit, and was held in captivity. It was here that local
Christians would daily bring food and comforts to the inmates, which made a lasting
impression on him, and he vowed to investigate Christianity further when he got out.
When het out of the army, he was converted and baptized (314). He then came into
contact with a number of well known ascetics and decided to pursue that path. He
sought out the hermit Palaemon and came to be his follower (317).
After studying seven years with the Elder Palaemon, Pachomius set out to lead the
life of a hermit near St. Anthony Abbot, whose practices he imitated until, according
to legend, he heard a voice in Tabennisi that told him to build a dwelling for the
hermits to come to. Pachomius set about organizing these cells into a formal
organization.Up to this point in time, Christian asceticism had been solitary or
eremitic. Male or female monastics lived in individual huts or caves and met only for
occasional worship services. This first cenobitic monastery was in Tabennisi, Egypt.
He established his first monastery between 318 and 323. The first to join him was his
elder brother John, and soon more than 100 monks lived at his monastery. He came
to found nine monasteries in his lifetime, and after 336, Pachomius spent most of his
time at his Pabau monastery. From his initial monastery, demand quickly grew and,
by the time of his death in 346, one count estimates there were 3000 monasteries
dotting Egypt from north to south. Within a generation after his death, this number
grew to 7000 and then spread from Egypt to Palestine and the Judean Desert, Syria,
North Africa and eventually Western Europe.

3-5th century AD Monastery of St Anthony limestone east of Cairo, Egypt

346-459 AD Monastery of Abu Shenute White Monastery limestone near Sohag, Egypt

346-459 AD Monastery of Abu Shenute White Monastery Wreathed Cross apse fresco near Sohag, Egypt

346-459 AD
Monastery of Abu Shenute
White Monastery
isometric view
near Sohag, Egypt

346-459 AD Monastery of Abu Shenute White Monastery pediment niche east apse near Sohag, Egypt

346-459 AD Monastery of Abu Shenute White Monastery limestone, east apse upper register near Sohag, Egypt

6-7th century AD
Red Monastery
isometric, east apse
near Sohag, Egypt

6-7th century AD
South Lobe of the
Sanctuary
Monastery of Abu Bishuy
Red Monastery
near Sohag, Egypt

6-7th century AD
View looking into the
south lobe of the
sanctuary
Monastery of Abu Bishuy
Red Monastery
near Sohag, Egypt

7th century AD Virgin Galaktrophousa (The Virgin nursing the Christ Child).
Secco painting,North lobe of the sanctuary, Red Monastery near Sohag, Egypt

6-7th century AD Detail of architectural polychromy. Secco and encaustic painting.
North Lobe of the sanctuary Red Monastery near Sohag, Egypt

The Spread of
Monasticism
(from Thomas C. Oden
How Africa Shaped the
Christian Mind)
Christian influence in Alexandria
Athanasius was patriarch from

328-373 AD, was instrumental in
countering the theological
influence of Arius, who was a
persuasive deacon in Alexandria.
The Athanasian Creed, likely not
written by Athanasius, never-the-
less effectively affirmed Christ’s
full divinity and full humanity
and equality with God the Father,
anathematizing the Arian
conception of Christ not eternal
as is the Father and less in
substance and power.

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the early

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