Anba Bulus Al-Bushi

• He is considered one of the most eminent Coptic thinkers in the 13th century.

• He was born in Bush (north of Beni-Suef in Middle Egypt) and became a monk in St. Samuel’s Monastery or in one of the other monasteries of Faiyum, along with Dawoud ibn Loqloq who later became Pope Cyril III (75th Pope of Alexandria).

• The Dutch Fr. Jacques Muyser stated that Anba Bulus had self-control, loved his people, was far from impartiality, and had no aim except the Church’s edification.

• He was a dignified scholar who had deep knowledge in religious affairs. A priest whose heart was inflamed with the zeal of the apostle Paul, and a mighty interpreter of the word of God, who explained the obscure, and clarified any ambiguity with regard to the Bible’s teaching.

• He was nominated for the papal candidacy, along with Archdeacon abu-Shaker Butrus and Dawoud ibn-Loqloq, but he was self-denying and not eager to take this position.

Anba Bulus Al-Bushi

• The election battle was warm and the Church was divided into many parties. As a result, the patriarchal chair remained vacant for

• nineteen and-a-half years. By this stage all but three bishops in the See of St. Mark had died. The battle ended with the election of Dawoud ibn Loqloq as Pope Cyril III in 1235.

• Anba Bulus remained the close friend of Pope Cyril III, helped him during his troubles. He often calmed the people who were agitated against him and gave wise advice to the Pope.

• He gave much attention to teaching the people, with a spirit of true humility, thus he attracted many to the Kingdom of God.

• When the mistakes of Pope Cyril ibn-Loqloq increased, the Holy Synod assembled and appointed two bishops - including Anba Bulus to help him in running the affairs of the Patriarchate. He was ordained bishop on 8 September, 1240.

• His writings had a deep influence on great Christian Coptic thinkers such as Pope Cyril III ibn Loqloq, Abu al-Barakat ibn Kabar, ibn katib Qaysar, Abu al-Farag hibat Allah ibn al-Assaal, and Abu Ishaq ibn al-Assaal. There are three pieces of evidence for this fact. 1. The spread of manuscripts containing his writings among different Christian denominations, and in Arab countries. 2. Great thinkers in eras which followed cited his works.

3. Some writers re-wrote his works and passed them off as their own.

• He was a successful preacher who lifted the hearts of believers towards the highest and inflamed them. Being an excellent apologist, he had a brilliant mind. His arguments are like the five smooth stones from David’s brook used against Goliath.

• His writings still exist, but have not been published until now, except some sermons (mimars) on the feasts of the Lord.

• He wrote on the mystery of Incarnation and about spirituality.

Works

1. The Principals of Religion and in Arguing Against Those Who Renounced Their Faith: He wrote this book with his close friend Dawoud ibn-Loqloq during the storm of election.

2. A commentary on the book of Revelation. A copy exists in the Coptic Museum in Cairo (Rites 36).

3. An exposition on the Epistle of St. Paul to the Hebrews.

4. A treatise explaining al-omr wal rizk – Life and Livelihood: Discusses the age of man and his provision, whether these are prearranged and fixed by providence or dependent on the will of free agents.

5. A book on al-‘oloom al-rouhaneiah – Spiritual Sciences: A copy transcribed in 1860 is preserved in the Syrian Monastery. 6. A book on theological science.

7. A book titled Al-E’teraf ( The Confession ; known as al-mo‘allem wal telmiz (The Teacher and the Disciple) written together with Dawoud ibn-Loqloq.

8. A compilation of the sayings of the fathers on numerous theological dicta.

9. Al-adella al-aqlia allati twassel ila ma’refet al-illah al-Mota’anis (Intellectual Proofs Leading To the Knowledge of the Incarnate God). A treatise on the unity of the Godhead, the Trinity, and the Incarnation of the Logos It teaches how to come to know the One God and the Trinity. A copy is preserved in The Udillian Library at Oxford (no. 5/38).

Ibn Al-Makin

10. Records of meetings between Christians and Muslims which took place in the presence of Sultan al-Kamel ibn Ayyub (1218-1238) in a spirit of love and respect.

11. Eight mimars (homilies) on the Feasts of the Lord which were published by a priest, Father Mankarius Awadallah.²

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