| The Oriental Orthodox Churches: Keepers of the Alexandrian Christological Tradition |
In 451 Pope St. Leo of Rome sent legates into the city of Chalcedon
with orders to issue his Tome and allow no compromise regarding its
complete acceptance. The Pope knew the Emperor would accept nothing
short of a united Church and an end to the controversy plaguing the empire.
The council of bishops assembled there had a choice: accept the Tome
without debate or face the prospects of a divided Church. This Council was
called in retaliation to a previous Council of Ephesus (449) which had
one-sidedly denounced the adherents of the Antiochian Christological
tradition. Thus the bishops at Chalcedon welcomed Rome's ultimatum and
support. Yet a third of the Church did not yield to Roman and Imperial
pressure.
These Churches were committed to the Alexandrian Christological
tradition which was affirmed at the Council of Ephesus (431), the Third
Ecumenical Council. The Tome of Pope Leo sought to re-affirm the
Antiochian Christological tradition which had been brought into question
because of Nestorianism. Whereas the Antiochian school of Christology
emphasized the distinction between Christ's divinity and humanity, the
Alexandrian school emphasized the unity of divinity and humanity in the one
nature and person of God the Word.
Pope Leo's attempt at a new theological formula was considered by the
Oriental Churches as an offense to the Church's Christology taught by St.
Cyril of Alexandria and affirmed by the Ecumenical Council of Ephesus.
Questions also arose due to the fact that Nestorians were claiming victory as
a result of Leo's Tome and the Chalcedonian definition. Although the next
two Councils (Constantinople II and III) attempted to find a middle ground
between Ephesus and Chalcedon, no sufficient agreement was reached. The
ensuing political intrigues which were followed by regrettable actions on both
sides solidified a division between these Orthodox Churches.
The Oriental Orthodox Churches, consisting of the Armenian, Coptic,
Ethiopian, Eritrean, Indian and Syrian Churches, did not accept the Council
of Chalcedon but upheld the original three Ecumenical Councils. They were
in turn falsely accused of following the heresy of Monophysitism.
Monophysites taught that Christ is solely Divine and that His humanity
was "swallowed up" by His Divinity. Oriental Orthodox are instead
Miaphysites following St. Cyril of Alexandria (and before him, St.
Athanasius the Great) who taught the "one nature (mia physis) of God the
Word incarnate." While the prefix "mono" connotes numerical oneness,
"mia" more accurately conveys our doctrine of Christ's composite oneness.
The Eastern (Byzantine) Orthodox and the Latin Catholic Churches,
upheld the historic Antiochian Christological position and accepted the
Chalcedonian definition and the three Councils which followed. Because the
word "nature," was understood differently in our respective traditions,
Chalcedonians teach that Christ is in two natures. Oriental Orthodox teach
that Christ has one composite nature (Divine & human) from two natures.
The culmination of 1500 years of dialogue and exchange between our
ancient Churches has revealed that the two respective Christologies,
Alexandrian and Antiochian -if properly understood- are orthodox and
compatible. Both Christological schools have always agreed that our Lord's
Divinity and humanity are united "without confusion, change, separation or
division." Thus, the 1500 year old schism between our Orthodox Churches
has theologically been settled in our day. This was done through the
landmark "Agreed Statement on Christology" in which we state together:
"We have now clearly understood that both families have always
loyally maintained the same authentic Orthodox Christological faith,
and the unbroken continuity of the apostolic tradition, though they
have used Christological terms in different ways. It is this common
faith and continuous loyalty to the Apostolic Tradition that should be
the basis for our unity and communion."
In addition there have also been joint Christological Statements between
the Latin Catholic Church and the individual Oriental Orthodox Churches as
we also work to restore unity between Orthodox and Catholics (see below).
This unanimity in faith was recognized long ago by the 12th century
Armenian Catholicos-Patriarch, St. Nersess the Grace-filled, who wrote in
his Pontifical Letter, "If one says 'one nature' in the sense of the
indissoluble and indivisible union and not in the sense of confusion, and if one
says 'two natures' as being without confusion, alteration or signifying
division, then both positions are within the orbit of orthodoxy."
with orders to issue his Tome and allow no compromise regarding its
complete acceptance. The Pope knew the Emperor would accept nothing
short of a united Church and an end to the controversy plaguing the empire.
The council of bishops assembled there had a choice: accept the Tome
without debate or face the prospects of a divided Church. This Council was
called in retaliation to a previous Council of Ephesus (449) which had
one-sidedly denounced the adherents of the Antiochian Christological
tradition. Thus the bishops at Chalcedon welcomed Rome's ultimatum and
support. Yet a third of the Church did not yield to Roman and Imperial
pressure.
These Churches were committed to the Alexandrian Christological
tradition which was affirmed at the Council of Ephesus (431), the Third
Ecumenical Council. The Tome of Pope Leo sought to re-affirm the
Antiochian Christological tradition which had been brought into question
because of Nestorianism. Whereas the Antiochian school of Christology
emphasized the distinction between Christ's divinity and humanity, the
Alexandrian school emphasized the unity of divinity and humanity in the one
nature and person of God the Word.
Pope Leo's attempt at a new theological formula was considered by the
Oriental Churches as an offense to the Church's Christology taught by St.
Cyril of Alexandria and affirmed by the Ecumenical Council of Ephesus.
Questions also arose due to the fact that Nestorians were claiming victory as
a result of Leo's Tome and the Chalcedonian definition. Although the next
two Councils (Constantinople II and III) attempted to find a middle ground
between Ephesus and Chalcedon, no sufficient agreement was reached. The
ensuing political intrigues which were followed by regrettable actions on both
sides solidified a division between these Orthodox Churches.
The Oriental Orthodox Churches, consisting of the Armenian, Coptic,
Ethiopian, Eritrean, Indian and Syrian Churches, did not accept the Council
of Chalcedon but upheld the original three Ecumenical Councils. They were
in turn falsely accused of following the heresy of Monophysitism.
Monophysites taught that Christ is solely Divine and that His humanity
was "swallowed up" by His Divinity. Oriental Orthodox are instead
Miaphysites following St. Cyril of Alexandria (and before him, St.
Athanasius the Great) who taught the "one nature (mia physis) of God the
Word incarnate." While the prefix "mono" connotes numerical oneness,
"mia" more accurately conveys our doctrine of Christ's composite oneness.
The Eastern (Byzantine) Orthodox and the Latin Catholic Churches,
upheld the historic Antiochian Christological position and accepted the
Chalcedonian definition and the three Councils which followed. Because the
word "nature," was understood differently in our respective traditions,
Chalcedonians teach that Christ is in two natures. Oriental Orthodox teach
that Christ has one composite nature (Divine & human) from two natures.
The culmination of 1500 years of dialogue and exchange between our
ancient Churches has revealed that the two respective Christologies,
Alexandrian and Antiochian -if properly understood- are orthodox and
compatible. Both Christological schools have always agreed that our Lord's
Divinity and humanity are united "without confusion, change, separation or
division." Thus, the 1500 year old schism between our Orthodox Churches
has theologically been settled in our day. This was done through the
landmark "Agreed Statement on Christology" in which we state together:
"We have now clearly understood that both families have always
loyally maintained the same authentic Orthodox Christological faith,
and the unbroken continuity of the apostolic tradition, though they
have used Christological terms in different ways. It is this common
faith and continuous loyalty to the Apostolic Tradition that should be
the basis for our unity and communion."
In addition there have also been joint Christological Statements between
the Latin Catholic Church and the individual Oriental Orthodox Churches as
we also work to restore unity between Orthodox and Catholics (see below).
This unanimity in faith was recognized long ago by the 12th century
Armenian Catholicos-Patriarch, St. Nersess the Grace-filled, who wrote in
his Pontifical Letter, "If one says 'one nature' in the sense of the
indissoluble and indivisible union and not in the sense of confusion, and if one
says 'two natures' as being without confusion, alteration or signifying
division, then both positions are within the orbit of orthodoxy."
| Orthodox Christology: The Alexandrian and Antiochene Traditions |
| The Coptic Patriach of Alexandria His Holiness Pope Shenouda III |
| The Syrian Orthodox Patriarch of Antioch: His Holiness Moran Mor Ignatius Zakka I |
| The Supreme Patriarch and Catholicos of all Armenians: His Holiness Karekin II |
Helpful Links on Christology and the Council of Chalcedon
- Common Declaration on Christology -by H.H. John Paul II and H.H. Karekin I
- Orthodox Unity -An Oriental Orthodox website promoting the union of Orthodox
- The Christological Controversy -by the Byzantine Orthodox Monachos website
- Severus of Antioch's Objection to Chalcedon -from the same website
- Armenian Church History and Doctrine -by Fr. Shenork Souin -Armenian Orthodox
- The Oriental Orthodox Churches -by Fr. Ronald Roberson, Latin Catholic
- Problems of Consensus in Christology: The Function of Councils
by Archbishop Tiran Nersoyan, Armenian Orthodox
- Monophysitism Reconsidered -by Fr. Matthias F. Wahba, Coptic Orthodox
- St. Nersess Theological Review -Containing excellent essays by theologians of both
Orthodox traditions on the topic of consensus in Orthodox Christology
- The Monophysite Heresy -by Ms. Veronica Der-Ghazarian -Armenian Orthodox
- The Council of Chalcedon: Re-Examined -by Fr. V.C. Samuel, Indian Orthodox
A detailed historical account of the proceedings of the Chalcedonian Council.
- Common Declaration on Christology -by H.H. John Paul II and H.H. Karekin I
- Orthodox Unity -An Oriental Orthodox website promoting the union of Orthodox
- The Christological Controversy -by the Byzantine Orthodox Monachos website
- Severus of Antioch's Objection to Chalcedon -from the same website
- Armenian Church History and Doctrine -by Fr. Shenork Souin -Armenian Orthodox
- The Oriental Orthodox Churches -by Fr. Ronald Roberson, Latin Catholic
- Problems of Consensus in Christology: The Function of Councils
by Archbishop Tiran Nersoyan, Armenian Orthodox
- Monophysitism Reconsidered -by Fr. Matthias F. Wahba, Coptic Orthodox
- St. Nersess Theological Review -Containing excellent essays by theologians of both
Orthodox traditions on the topic of consensus in Orthodox Christology
- The Monophysite Heresy -by Ms. Veronica Der-Ghazarian -Armenian Orthodox
- The Council of Chalcedon: Re-Examined -by Fr. V.C. Samuel, Indian Orthodox
A detailed historical account of the proceedings of the Chalcedonian Council.
"Soorp Asdvadz, soorp yev huzor, soorp yev anmah, vor khachetsar vasun mer, voghormya mez." "Holy God, holy and mighty, holy and immortal, Who was crucified for us, have mercy on us." -The traditional Trisagion of the Armenian Church sung to the Second Person of the Holy Trinity |
| Hymn of the Only-Begotten, (Monogenes, Gk.- Meeyadzeen, Arm) "Only-begotten Son and Word of God and Being immortal, Who deigned to take body through the holy Mother of God and Ever-Virgin. You, the unchangeable One, became man and you were crucified, O Christ our God, and you trampled down death by death. You, one of the Holy Trinity, are equal in glory with the Father and the Holy Spirit; save us." -A credal formula, composed by St. Justinian the Emperor (6th c.), to heal the schism over Chalcedon; it was accepted by all Orthodox Churches. |
| St. Athanasius and Cyril Holy Fathers of the Alexandrian Christological Tradition |
