The Apostolic Teaching in the Melting Pot of Syncretism

The Apostolic Teaching in the Melting Pot of Syncretism

By: Evangelos Dim. Kepenes (February 6, 2026, 14:30)

Following the conclusion of the Apostolic Ministry, endless Christological disputes led to the institutional imposition of a "Philosophical Hybrid Jesus"—a variant of the Gnostics' mythical "Aeon Jesus"—which differs radically from the "Biblical Jesus." The synodal decisions of the "fathers," who were deeply immersed in Greek thought (Platonism, Neoplatonism) and viewed it as a handmaid or pedagogue of Christianity—"philosophy prepares the way for him who is being perfected in Christ" (Clement of Alexandria)—read the texts of the Prophets and Apostles through the prism of Greek Philosophy and Mythology. Their primary goal was to confront and prevail over other "deviant" philosophical versions born from the syncretism of that era.

The Deeper Reasons for the Conflict:

a) The Dominance of Philosophy over Apostolic Teaching The disputes were not merely theological disagreements but a struggle over the philosophical "language" that would define Jesus' identity. This process transformed biblical faith into a rigid dogmatic system, exposing the inherent contradictions of the philosophical terms employed. Consequently, Biblical monotheism took on a "Hellenistic background" to be expressed and protected by Roman institutions. Thus, Christianity was shaped into a unique blend of Judaic, Greek, and Roman heritage:

• Judaic: The roots

• Greek: The thought/intellect

• Roman: The political, military, and legal framework

b) The Geopolitical and Ecclesiastical Rise of Constantinople While theological terms were the "vehicle," geopolitical power was the "fuel" of the conflict. Chalcedon (451 A.D.) consolidated the dominance of Constantinople in the East, triggering reactions from Alexandria and Rome.

• The Fall of Alexandria: For centuries, Alexandria was the spiritual and economic center of the East. Its Patriarch was considered the "Pharaoh" of the Church due to his absolute spiritual and administrative authority in Egypt. The rise of "New Rome" directly threatened Alexandria's primacy. The condemnation of Dioscorus was not only dogmatic (due to Monophysitism) but also a political neutralization. For the Egyptians, Chalcedon was seen as a "foreign" decision, strengthening national differentiation which led to the birth of the Coptic Church.

• The 28th Canon: The most "explosive" political text of the Council granted the patriarchal throne of Constantinople "equal privileges of honor" with those of Rome, based on its political significance. Pope Leo I accepted the dogmatic portion of the Council (his Tome) but categorically rejected the 28th Canon. For Rome, ecclesiastical order was based on "apostolicity" (Peter and Paul) and not on the political importance of a city.

The Geographical Schism

Chalcedon drew a permanent geopolitical map: on one side, the West and Constantinople allied in favor of Dyophysitism, while on the other, the eastern provinces (Egypt, Syria, Armenia) resisted, turning dogma into a means of expressing political dissatisfaction toward the central Byzantine authority.

The rift between the provinces and the "orthodox" center acted as a catalyst for the rapid Islamic expansion, as the religious and political alienation of the populations transformed Byzantium from a protecting power into a foreign occupier.

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