Athanasius, George of Cappadocia, and the Markan Intrigue in Ancient Alexandria

In the annals of early Christian history, the city of Alexandria stands as a crucible where theological disputes, ecclesiastical power struggles, and political machinations converged with profound consequences. Athanasius, a pivotal figure in the Nicene controversy, provides a compelling lens through which we can explore the complex relationship between George of Cappadocia, Epictetus, and the enduring influence of Markan traditions.

Athanasius's portrayal of George of Cappadocia, appointed by Constantius as πάπα of Alexandria, is marked by a curious Markan motif, as noted by John Henry Newman. He draws a parallel between George and Jesus in Mark 10:21, describing George as "loving" Epictetus, a "bold younger man," whom he perceives as instrumental in advancing his agendas against rival bishops. Newman raises the intriguing question of why a Coptic pope would invoke a sacred Gospel reference in what seems like a disparaging context.

The answer, perhaps, lies in Athanasius's complex relationship with the indigenous traditions of Egypt, which became entangled with Arianism during this period. His outsider status vis-à-vis the Church of St. Mark, coupled with theological and political tensions, may have influenced his narrative choices regarding George and Epictetus.

A closer examination of the dynamics between George and Epictetus reveals unexpected layers. Epictetus, installed by Constantius as bishop of Centum Cellae (modern Civitavecchia), served not merely as a subordinate but potentially as a close associate with ties to the imperial court. His role in deposing Pope Liberius and replacing him with Felix underscores his political acumen and proximity to power.

The mention of eunuchs in the context of Constantius's court and their contrast with the canons of the Council of Nicaea adds another dimension to this narrative. While the council prohibited self-made eunuchs from joining the clergy, the Alexandrian tradition in the second and third centuries had associations with castrati, such as Origen. This historical backdrop suggests a nuanced intersection of ecclesiastical practice, political intrigue, and theological interpretation.

The silences surrounding Origen's motivations for self-castration and Clement's reticence regarding Markan traditions invite speculation about hidden texts and obscured histories. Could these silences be connected to Mark and his alleged secret Gospel, speculated upon but elusive in its substance?

In conclusion, Athanasius's narrative of George of Cappadocia and Epictetus provides a glimpse into the intricate tapestry of Alexandrian Christianity during the fourth century. It challenges us to reassess the interplay between theological fidelity, political expediency, and the enduring legacy of Markan traditions in shaping early Christian identities and ecclesiastical structures.