POPE DIOSCORUS I

Pope Dioscorus started by serving as Dean of the Catechetical School of Alexandria and was
the personal secretary of Saint Cyril the great. He accompanied him to the third ecumenical
council in Ehpesus and was promoted to Archdeacon. He became the 25th Pope of Alexandria
in 444 AD after Pope Cyril passed away.1
His enemies often describe him as“violent, greedy, unscrupulous and immoral”.2 But
we have a refutation of this from one of his enemies; Theodoret bishop of Cyrus. Theodoret
was a Nestorian, who often attacked the first council of Ephesus and St. Cyril. His writings are
included in the infamous “Three Chapters” that were condemned at the second council of
Ephesus, so no one will presume that his opinion of St. Dioscorus was biased. Here is what he
wrote in a letter he sent to St. Dioscorus:

To Dioscorus, Bishop of Alexandria. Among many forms of virtue by which we

hear that your holiness is adorned (for all men’s ears are filled by the flying
fame of your glory, which speeds in all directions) special praise is unanimously
given to your modesty, a characteristic of which our Lord in His law has given
Himself as an ensample, saying, Learn of me; for I am meek and lowly in heart;
for though God is high, or rather most high He honoured at His incarnation the
meek and lowly spirit. Looking then to Him, sir, you do not behold the
multitude of your subjects nor the exaltation of your throne, but you see rather
human nature, and life's rapid changes, and follow the divine laws whose
observance gives us the kingdom of heaven. Hearing of this modesty on the part
of your holiness, I take courage in a letter to salute a person sacred and dear to
God, and I offer prayers whereof the fruit is salvation. Occasion is given me to
write by the very pious presbyter Eusebius, for when I heard of his journey there
I immediately indited this letter to call upon your holiness to support us by your
prayers, and by your reply to give us a spiritual feast, sending to us who are
hungry the blessed banquet of your words.3

Pope Dioscorus was concerned for the orthodoxy of the teaching first and foremost among the
Copts. This is evident from correspondences that he had with church leaders. In a letter that
he sent to St. Shenute the archimandarite he writes:

1
Morgan,Robert. History of the Coptic Orthodox People and the Church of Egypt
(p. 110). FriesenPress. Kindle Edition.
2
Ibid p. 111
3
Nicene and Post-Nicene Fathers, Second Series, Vol. 3

1
 Dioscorus writes to Sinuthius the priest, the father of the monks, my beloved
and him whom I desire in the Lord, greeting. ... Helias who was a priest indeed
for a time, but who was revealed as a destroyer of souls and on this account we
degraded him; on this account we appointed and ordained that he should not
be found, nor should he live from this time forth either in the diocese of Shmin
[Panopolis] or in any other city of the Eparchy of the Thebais, or in the
monasteries, or in the caves in the desert; we being anxious lest he should
contaminate others so as to become zealots and partakers of his heresy or his
evil teachings. Hence the matter rests on your affection to watch that the
regulations which shall be ordained be not broken.4

This letter shows Pope Dioscorus’ zeal to fight heresy. He wrote to St. Shenute the
archimandarite asking him to supervise the order that the heretic priest is isolated and not
allowed to “contaminate others”. The Pope sent similar instructions to “the most pious
Bishops Sabinus, Gennadius and Hermogenes.”5
Meanwhile in Constantinople and Antioch, the heresy of Nestorius was being revived.
The writings of Diodore of Tarsus and Theodore of Mospuestia were widely circulated,
together with those of Ibas of Edessa. Theodoret of Cyrus was preaching Nestorianism openly,
while Flavian archbishop of Constantinople and Domnus, who succeded John as bishop of
Antioch did nothing to prevent this from happening. Priests and monks from the East came
to St. Dioscorus telling him that the fight that his predecessor St. Cyril against the heresy of
Nestorius is being undermined. He finally sent a letter to Domnus bishop of Antioch:

To the God-loving Domnus, bishop of the city of Antioch. [after an

introduction] it is time now for me to disclose the reasons for, and to show the
object of, this letter. ... Now, if in that great Church of Antioch in which were
found assembled a vast concourse of people, (some) persons uttered
Blasphemous expressions, without anybody reproving them, who is there to heal
(the wound expressed by) the tears of those scandalized thereby ? ... I was
astonished on learning that, upon an occasion when an assembly was taking
place there (at the Church in Antioch), that wise Bishop of Cyrus (Theodoret)
took authority upon him—whence I know not—to assert, and that in the
presence of your Perfection, that he was not dividing Immanuel by affirming
that “the mere Man only was touched by Thomas, and that God only was
worshipped by him,”6

4
http://www.tertullian.org/fathers/dioscorus_of_alexandria_letter_to_shenoute.htm
5
Ibid
6
Acts of the second council of Ephesus p. 328

2
Saint Dioscorus then explains to him the orthodox faith:

The (One) Who was worshipped by the Cherubin and adored by the
Seraphim—This Same One became like us for our sake, sat upon a colt the foal
of an ass, and, when the servants smote Him upon His cheeks, endured it
patiently in order to fulfil all Righteousness. These things they have handed
down to us, “who from the beginning were eye-witnesses and ministers of The
Word.” These are the Doctrines of the Ancient and the Modern Synod. In
these, John of Blessed memory, who was the Bishop previously to your Piety,
concurred with us completely.7

Here St. Dioscorus reminds Domnus of John his predecessor who accepted the Orthodox faith
and condemned Nestorius and brought peace back to the Church. He then begs him:

I therefore pray your Piety, who are not, I think, devoid of that wisdom which
yields to the kind requests of Brethren, to rise up now and stop every mouth that
utters iniquity against God. But particularly do I counsel you to cry out to the
Orthodox and exhort them.8

Domnus responded to St. Dioscorus by a letter in which he said:

To the Holy Lord and our God-loving Brother and Fellow-minister Dioscorus,
Domnus (sends) greeting in our Lord. Your Piety's Letter I have read with great
pleasure, God-loving man ! wherein are exhibited many manifestations of your
fraternal affection for me, and indications of the Spiritual nobleness of your
God-loving soul.9

In the rest of the letter he assures St. Dioscorus that he abides by the faith of Nicea and
Ephesus and the teachings of St. Cyril and St. Athanasius. But the situation did not change,
for persons from the East came to the Egyptian monasteries repeating the Nestorian heresies.
St. Dioscorus had to write a second letter to Domnus:

[After an introduction] ... writing again this time to urge your Piety to restrain
certain Teachers with you, leading them to what is consistent with propriety and
duty, who ... scandalize very many people and are naturally laughed at,
“understanding neither what they say nor whereof they affirm”. But it is a

7
Acts of the second council of Ephesus p. 332
8
Ibid
9
Ibid p. 339

3
 matter to be provided for by your Piety that you take the bridle and rein, and
put restraint upon the contentions of those who war against God. ... (and I hope
that your Piety) will administer reproof to those who have a longing for
violating—I know not why —the peace of the Churches subsisting with us and
with you, and who have occasioned scandal not only to many Monks in the East,
but also to Venerable Monks with us (at Alexandria); for, coming over from
there, they walk about in the Monasteries of Alexandria.10

To this, Domnus replies with a blunt letter in which he shows his true colours, rejecting the
“Twelve Chapters” and Theopaschism:

For, if the. God-loving Bishops and Venerable Clerics should learn, as well as
the Faithful Communities (of the Laity) of the East, that we make mention of
these Articles (Twelve Chapters), your Holiness may rest assured that they
would shun communication with me ; and, if the Christ-loving ones of this
Apostolic Church now also become acquainted with that, as a fact, be assured
of this, God-loving man, that they either (will) openly condemn us or allow the
Churches to lie waste and desolate. To such an extent will they resist the
mentioning of these Articles (Twelve Chapters). ... be well assured, God-loving
man ! that we were bitterly grieved, on being informed, that when the
(Eucharistic) Solemnities were celebrated, some of the Monks living with you
had the audacity to shout before the congregation and to say —“whether you
like it or not, God died” What is worse than this Blasphemy ? This the followers
of Arius never dared to say.11

Saint Cyril wrote the twelve chapters as a test of Orthodoxy. Those who do not accept them
condemn themselves of Nestorianism. The most objectionable “chapter” (anathema) was the
one about God dying in the flesh. In our church we have always sung “Holy God, Holy mighty,
Holy immortal, who was crucified for us have mercy on us” An Eastern Orthodox priest
hearing us sing this ancient hymn covered his ears!
The Roman empire was run by two emperors, Theodosius II and Valentinian. People
who followed Cyrillian Orthodoxy complained to Theodosius II about the rise of Nestorianism
in the Eastern part of the empire (under Theodosius II) and he took some actions but finally
he called for an ecumenical council to be held to settle the matters. He sent letters to all the
bishops with detailed instructions about the convocation of the council. One of the reasons for
which Leo of Rome excommunicated St. Dioscorus is that he “dared to hold a council without
the permission of the Apostolic See!” Councils were held on the orders of the emperor as this

10
Acts of the second council of Ephesus p. 350
11
Ibid p. 354

4
letter clearly shows:

The autocratic Caesars, Theodosius and Valentinian, Victors and illustrious by

Victories, the ever-worshipful, The Augusti, to Dioscorus. It is evident unto all
men that the Status of our Government and (the condition of) all our human
affairs are strengthened and consolidated by (The True) Religion, and that,
when God is propitious, matters are readily administered and proceed according
to our wish. Called then, to reign by Divine Providence we of necessity exercise
great solicitude for the peace and quiet of our subjects in order that Our
Rightful Majesty may be upheld and Our Government carried on and flourish
by (The True) Religion. Now, seeing that a certain controversy has all on a
sudden sprung up just lately touching Apostolic Doctrine and affecting the
conservancy of our Orthodox Faith, which (controversy), by drawing men off
into diverse opinions, agitates and disturbs their minds and affections, it has
appeared to us that it would not be well to neglect a matter of this kind,
disgraceful though it be, lest haply our disregard of it tend to the dishonour of
God Himself ; and for that reason we have given command that, when there
have assembled together Pious and God-loving personages enjoying great
reputation for Piety and for being of The Orthodox and True Faith, such an
accurate enquiry be instituted that the groundless controversy be composed, and
The True and Orthodox Faith, so precious to God, become consolidated. Your
Piety, then, taking with you ten of the Holy Metropolitan Bishops of the
Province, besides ten other Venerable Bishops adorned with (the qualifications
of) eloquence and an upright manner of life, and, more than other men,
distinguished for the knowledge and for the teaching of The True and Inerrant
Faith, will, on the Calends of August next ensuing, take care to repair without
delay to Ephesus the Metropolis of Asia—no other person, however, except
those mentioned, must be allowed to trouble the Holy Synod—in order that,
when all those Pious and God-loving Bishops, whom we have given command
by Royal Letters to assemble together, shall have gone with promptitude to the
City named above, and have instituted accurate investigation and enquiry, the
whole Error may be uprooted and made to cease, whilst the Doctrine of The
Orthodox and True Faith, so dear to Christ our Saviour, shall flourish as usual,
and be consolidated ; which (Faith) it will be the duty of all men now living to
preserve unshaken and (to transmit) inviolate to times hereafter, having God
propitious. If any one, however, be bent on contemning this God-loving Synod
—a Synod which necessity has demanded—and demur to proceed with all his
ability at the time appointed, and to the place selected, not a single excuse will
be found (available) for him before God or with our Clemency.12

12
Acts of the second council of Ephesus pp. 5-7

5
Two things are note worthy here; first, the emperors told St. Dioscorus that he is allowed to
bring with him ten metropolitans and ten bishops, and further, “no other person, however,
except those mentioned, must be allowed to trouble the Holy Synod.” This answers the
allegations of the Chalcedonians that St. Dioscorus took with him a gang of one thousand
monks who beat up the bishops and forced them to agree with him! The other thing is that the
emperors left no room for any one to excuse himself from attending the council. So Pope
Dioscorus attended under threat of punishment from God and the emperors, and did not take
with him a thousand monks to beat up the other bishops. The emperors made an exception:

Theodoret, Bishop of the City of Cyrus, however, whom we have already

commanded to confine himself to his own Church, we forbid to proceed to the
Holy Synod, unless first it should seem fit to the whole assembled Synod for him
also to go and take part in that Synod. But, if any division (of opinion) arise on
his account, we determine that the Holy Synod shall meet and settle the
business, as ordered, without him.13

Theodoret, who was a known Nestorian and against whom the emperor of the East (Justinian)
received many accusations was not allowed to attend unless the council unanimously decides
so, otherwise the council will proceed in his absence. One of the allegations against St.
Dioscorus is that he condemned him without giving him a chance to defend himself. Against
this we introduce the order of the emperor, which he repeated in a second letter to the council
delivered to St. Dioscorus on the eve of its convocation:

On a former occasion we ordered that Theodoret, the Bishop of City of Cyrus,

should not go to the Holy Synod until that Holy Synod had settled what it willed
concerning him. For, we have discountenanced his proceedings, seeing that he
has ventured to compose, treatises antagonistic to those which Cyril, of Blessed
Memory, who was Bishop of Alexandria the Great, wrote concerning The Faith.
Since, however, it is possible that some of the partisans of Nestorius will exhibit
a degree of solicitude about him so as by all means to enable him to go to the
Holy Synod, for that reason we have of necessity concluded on addressing these
Royal Letters to your Piety ; and by them we notify to your Charity and to the
entire Holy Synod that, acting in conformity with the Canons of the Holy
Fathers, we have assigned the Presidency and (Chief) Authority not only over
Theodoret, but also over all other Bishops admitted to that Holy Synod now
assembled, to your Piety ; being assured, as we verily are, that also the
God-loving Archbishop of Jerusalem, Juvenal, and the God-loving Archbishop
Thalassius, and all who have a similar zeal and love for The Orthodox Faith, are
of the same opinion with your Holiness, who are, by the grace of God,

13
Acts of the second council of Ephesus p. 7

6
 distinguished for gravity of life and integrity of Faith. As for those who have
ventured to affirm (any thing) in addition to, or in subtraction from, what has
been determined on in matters relating to The Faith (the Symbol delivered) by
the Holy Fathers at Nicaea and afterwards at Ephesus, we by no means allow
them any liberty of speech at all that would accrue to them in Holy Synod, whilst
we will (at the same time) that they submit to your judgment. For this reason,
too, it is that we have decreed that the assembling of the Holy Synod should now
take place.14

Not only Theodoret but also no one who spoke a word against the faith of the council of Nicea
or Ephesus were allowed to speak at the council. This agrees with what St. Paul says in Titus
3:10-11: “A man that is a heretic after the first and second admonition reject; Knowing that
he is subverted, and sinneth, being condemned of himself.”
The emperor further made other recommendations concerning Ibas bishop of the City
of Edessa, who was accused of “a great deal of Impiety and Blasphemy”. St. Dioscorus was
told, after investigating the manner and if the accusations are true, to “free that City from such
Blasphemy and appoint over it a man honoured for integrity of life.” Not only that, but the
emperor orders St. Dioscorus: “And, if anything else occur in those parts of a similar
(scandalous) character, let it be suppressed.15 We are then told:

in the Month called by the Egyptians Mesori, on the 29th day of it,... the Holy
Synod assembled at Ephesus in compliance with the command of the
Christ-loving Emperors, when there sat in the Church called Mary the Pious and
God-loving Bishops (following) :
1 Dioscorus of Alexandria,
2 Juvenal of Jerusalem,
3 Thalassius of Caesarea of the First Cappadocia,

113 names appear on the list in the Acts. Historically we know that the council was attended
by 130, so some bishops may have come later on.

14
Acts of the second council of Ephesus p. 9,10
15
Ibid pp 11-13