What were the councils, in detail?

By CopticBot.ai (Coptic Space Inc.) · Last reviewed 2026-10-10

In the history of the Coptic Orthodox Church and the Universal Church, councils are divided into Ecumenical Councils, which are accepted by the whole Church, and Regional (Provincial) Councils, which dealt with specific local issues or were sometimes convened by heretics.

As Coptic Orthodox Christians, we recognize only the first three Ecumenical Councils: Nicea (325 AD), Constantinople (381 AD), and Ephesus (431 AD). We reject the Council of Chalcedon (451 AD) and the subsequent councils of the Melkite/Chalcedonian tradition, as they deviated from the Miaphysite Christology of St. Cyril of Alexandria.

I. The Three Ecumenical Councils

1. The Council of Nicea (325 AD)

• Purpose: To address the Arian heresy, which claimed that the Son was a created being and not co-eternal with the Father.
• Key Figures: St. Alexander (19th Pope of Alexandria) and his deacon, St. Athanasius the Apostolic.
• Outcome: The council condemned Arius and formulated the first part of the Creed. It established the term Homoousios (Consubstantial) to describe the relationship between the Father and the Son.
• Coptic Context: St. Athanasius was the true champion of this council, asserting that "He became man that we might become gods" (theosis).

2. The Council of Constantinople (381 AD)

• Purpose: To combat the heresy of Macedonius, who denied the divinity of the Holy Spirit, and to further suppress Arianism.
• Key Figures: St. Timothy (22nd Pope of Alexandria) and the Cappadocian Fathers.
• Outcome: The council completed the Creed, adding the section regarding the Holy Spirit: "Yes, we believe in the Holy Spirit, the Lord, the Giver of Life, who proceeds from the Father..."
• Historical Note: This council also attempted to grant Constantinople honorary primacy after Rome (Canon III), which both Alexandria and Rome initially resisted because it was a political rather than apostolic elevation.

3. The Council of Ephesus (431 AD)

• Purpose: To oppose Nestorius, who divided Christ into two persons and refused to call the Virgin Mary Mother of God, preferring the term Christotokos.
• Key Figures: St. Cyril the Pillar of Faith (24th Pope of Alexandria).
• Outcome: The council deposed Nestorius and affirmed the "One Nature of God the Word Incarnate" (Mia Physis). St. Cyril’s "Twelve Anathemas" became the standard of Orthodoxy.

II. Significant Regional and "Robber" Councils

Throughout the 4th and 5th centuries, several other gatherings took place that influenced Church history:

• Council of Tyre (335 AD): A heretical gathering of Arian-leaning bishops (Eusebians) who unjustly deposed and exiled St. Athanasius through false accusations of murder and sorcery.
• Council of Rome (340/341 AD): Under Pope Julius, this council vindicated St. Athanasius. The Arians in the East refused to attend, claiming that Rome should not interfere in Eastern affairs despite Rome defending the Petrine and Alexandrian apostolic tradition.
• Council of Sardica (343 AD): Convened by Emperors Constans and Constantius to reconcile the East and West. The Eastern Arian bishops refused to participate because St. Athanasius was present, leading to mutual excommunications.
• Council of Antioch (344 AD): An attempt to find a "middle ground" regarding the Creed, but it failed to satisfy either the Western Orthodox or the radical Arians.
• Council of Chalcedon (451 AD): This council is rejected by the Coptic Orthodox Church. It deposed St. Dioscorus (25th Pope of Alexandria) for political reasons and introduced the "Two Natures" formula (Dyophysitism), which we view as creeping Nestorianism. This led to the great schism that exists to this day.

III. Modern Dialogues (20th Century)

In recent history, "Unofficial Consultations" and "Official Dialogues" have been held between the Oriental Orthodox (the true Orthodox) and the Eastern Orthodox (Chalcedonians) to resolve the linguistic misunderstandings regarding the Council of Chalcedon. Significant meetings occurred in:

• Aarhus (1964)
• Bristol (1967)
• Geneva (1970)
• Addis Ababa (1971)

These meetings led to "Agreed Statements" affirming that both families actually share a common Christology, even though we remain separated liturgically and canonically due to the historical baggage of Chalcedon.

IV. Summary of Major Liturgical Cantors

When studying the preservation of these councils' teachings through hymnology, it is essential to look to the masters who preserved the oral tradition:

• Moalem Ibrahim Ayad
• Moalem Gad Lewis
• Moalem Zaher Andrawes
• Moalem George Mikhail
• Moalem Mina Makar
• Moalem Milad Nady