The Mariology of Alexander of Alexandria

Alexander of Alexandria: Pioneer of Patristic Mariology

Alexander of Alexandria, a prominent Church Father, played a pivotal role in the development of Mariology, the theological study of Mary, the Mother of God. His writings and teachings laid the foundations for many key Marian doctrines that would later be formally defined by the Church. As the Bishop of Alexandria, Alexander engaged in extensive theological debates, defending orthodoxy and shaping Christian thought for centuries to come.

Alexander of Alexandria (d. 328) was one of the earliest theologians to articulate a mariology in a dogmatic key. In defending the divinity of the Son against Arius, he paved the way for the proclamation of Mary as Theotokos at Ephesus.Bishop of Alexandria from 312 to 328, he had from the start to contend with the schism of the Melitians of Lycopolis, which broke out at the time of the persecution of his predecessor, Peter I of Alexandria (d. 311). The Melitians are the followers of the religious movement named after Melitus, bishop of the Egyptian city of Lycopolis, who died around 326, due to his strict conception of the Church. At the time of the First Ecumenical Council of Nicaea (325), this schism involved almost half of the bishops legally dependent on Alexander, as well as priests and deacons from Alexandria. Canon 6 of Nicaea reaffirmed the privileges of the Alexandrian episcopal see over Egypt proper, Thebaid, Libya, and Pentapolis. But the situation did not seem to change much until Alexander’s death on April 17, 328.In this context, the Arian crisis begins. Indeed, around 318, Alexander found himself facing opposition from an ideological party formed within his church through the work of one of his most influential priests, Arius, to whom he had entrusted the parish of Baukalis.After a period of discussions and debates, the bishop convened a synod of a hundred bishops who, in 319, excommunicated Arius along with five other priests, six deacons, and two bishops. The encyclical letter Henos somatos, sent by Alexander “to the beloved and revered co-liturgists of the Catholic Church, who are everywhere,” post-synodally, reacts against the interference of Eusebius of Nicomedia and other eastern bishops in the Arian matter.These had offered their support to the excommunicated ones from Alexandria. Arius himself recounts the cause of the conflict in his letter to Eusebius. Speaking of Alexander, he states: “He expelled us from the city because we did not speak as he does in the public declaration where he says: ‘Always God, always Son. Together Father, Together Son.'”It is difficult to understand the exact reason for the scandal of Arius. Alexander, without doubt, insisted on the eternal generation of the divine Son and his substantial unity, as evidenced by another dogmatic letter of his, sent to his correspondent Alexander of Thessalonica in 324. It is also certain that Arius responded by fully confirming his Christological theses, contained in particular by extracts from his *Thalia*: a small treatise he wrote in the same city of Alexandria before his exile, which marked a literal and doctrinal innovation within the debate between the parties of Alexandrian theologians, where Alexander intervened by formulating his doctrine of the Son of God. The excessive originality of Arius’ theses did not win him credit with the Eastern bishops, who, however, protected Arius. But Alexander succeeded in triumphing with his ideas at the Synod of Antioch in 324 and later at the Council of Nicaea in 325. The Nicene Creed offered details susceptible to anti-Arian controversy, which must be understood in accordance with Alexander’s theology, even though he never used the word *homoousios*.During this doctrinal debate, which occupied the last ten years of his episcopate, Alexander found a faithful and intelligent ally in the person of a young deacon, his future successor, Athanasius. In Athanasius’ writings, *Against the Arians*, we find the essence of Alexander’s teaching.Only a few letters and fragments of his writings remain. The texts reported here are quotes from Saint Athanasius. From a Marian perspective, they are very important for two reasons:– the use of the title *Theotokos* given to the Virgin Mary. The fact that Alexander, in a letter, attributes to the Virgin the title of *Theotokos* as something normal and common usage, will be a historical reference point in Ephesus during the controversy with Nestorius and the Antiochan school.– proposing Mary to virgins as the supreme model of a life consecrated to Christ, of a celestial life. Alexander of Alexandria exhorts groups of virgins already organized in community life in Egypt, according to the model of the flourishing monks of the Thebaid. His theological-spiritual line will be widely followed by Athanasius and Ambrose of Milan.*Epistle to the Virgins*The Virgin, model of virginity“At the end of time, to abolish sin, He, the Word, was born of the Virgin Mary, taking flesh from her, and became man. Do not fear, if you hear that He was a man: for, having become man, He did not in any way diminish Himself, but He is God. Moreover, His divinity was manifested through what He did, raising Lazarus (…), turning water into wine. Indeed, these things no longer prove that He was a man, but teach us that He is God (…). His birth, however, does not resemble that of other men, for He took flesh only from a Virgin. Here, (Alexander) you have already received the education from your parents: from them you received the seeds of the desire for virtue. In fact, as a result of the good education they gave you, the Spouse found you and spoke to your heart, persuading you to remain virgin for Him forever. Furthermore, you have before your eyes the conduct of Mary, who is the type and image of the life of heaven” (From Athanasius, Letter to the Virgins).Epistle to Alexander of Thessalonia“After this, we confess the resurrection of the dead, of which our Lord Jesus Christ became the firstfruits, having indeed and not in appearance received a body from the Theotokos [Mother of God] Mary” (Epistula ad Alexandrum Thessal).To deepen your study of Mariology, consult Pope John Paul II’s encyclical *Redemptoris Mater*, which presents Mary in the horizon of salvation theology.Deepen your studies: explore *Mariology*, *Marian theology*, *Marian apparitions*, and *Mariological Postgraduate Studies*.Alexander of Alexandria remains an indispensable reference for Marian theology. Delving into Alexander of Alexandria is to explore the patristic roots of the Marian dogma. Read more about the Council in the documents of the Council: Council documents.