Council of Chalcedon

The Council of Chalcedon (/kælˈsiːdən, ˈkælsɪdɒn/) was a church council held from 8 October to 1 November, 451, at Chalcedon. The Council was called by Emperor Marcian to set aside the 449 Second Council of Ephesus. Its principal purpose was to assert the orthodox catholic doctrine against the heresy of Eutyches and the Monophysites, although ecclesiastical discipline and jurisdiction also occupied the council's attention.[1]

The council is numbered as the fourth ecumenical council by the Catholic Church, the Eastern Orthodox Church, and most Protestants. Oriental Orthodox Churches do not agree with the conduct and the proceedings of the Council, commonly calling it "Chalcedon, the Ominous".

Followers of the Council believe its most important achievement was to issue the Chalcedonian Definition, stating that Jesus is "perfect both in deity and in humanness; this selfsame one is also actually God and actually man."[2] The council's judgments and definitions regarding the divine marked a significant turning point in the Christological debates.[3]

Council of Chalcedon
Fourth ecumenical council of chalcedon - 1876
Fourth Ecumenical Council of Chalcedon, 1876 painting by Vasily Surikov
Accepted byEastern Orthodox Church
Roman Catholic Church
Old Catholic Church
Anglican Communion
most other Protestants
Previous council
Council of Ephesus
Next council
Second Council of Constantinople
Convoked byEmperor Marcian of the Byzantine Empire
PresidentAnatolius, Patriarch of Constantinople; A board of government officials and senators, led by the patrician Anatolius
AttendanceApprox. 520
Topicsthe judgements issued at the Second Council of Ephesus in 449, the alleged offences of Bishop Dioscorus of Alexandria, the definition of the Godhead and manhood of Christ, many disputes involving particular bishops and sees
Documents and statements
Chalcedonian Creed, 28 canons
Chronological list of ecumenical councils


In 325, the first ecumenical council (First Council of Nicaea) determined that Jesus Christ was God, "consubstantial" with the Father, and rejected the Arian contention that Jesus was a created being. This was reaffirmed at the First Council of Constantinople (381) and the Council of Ephesus (431).

Eutychian controversy

About two years after Cyril of Alexandria's death in 444, an aged monk from Constantinople named Eutyches began teaching a subtle variation on the traditional Christology in an attempt to stop what he saw as a new outbreak of Nestorianism.[4] He claimed to be a faithful follower of Cyril's teaching, which was declared orthodox in the Union of 433.

Cyril had taught that "There is only one physis, since it is the Incarnation, of God the Word." Cyril had apparently understood the Greek word physis to mean approximately what the Latin word persona (person) means, while most Greek theologians would have interpreted that word to mean natura (nature). The energy and imprudence with which Eutyches asserted his opinions led to his being misunderstood. Thus, many understood Eutyches to be advocating Docetism, a sort of reversal of Arianism —where Arius had denied the consubstantial divinity of Jesus, Eutyches seemed to be denying that Jesus was fully human.[4] Pope Leo I wrote that Eutyches' error seemed to be more from a lack of skill than from malice.

Eutyches had been accusing various personages of covert Nestorianism. In November 448, Flavian, Bishop of Constantinople held a local synod regarding a point of discipline connected with the province of Sardis. At the end of the session of this synod one of those inculpated, Eusebius, Bishop of Dorylaeum, brought a counter charge of heresy against the archimandrite.[5] Eusebius demanded that Eutyches be removed from office. Flavian preferred that the bishop and the archimandrite sort out their differences, but as his suggestion went unheeded, Eutyches was summoned to clarify his position regarding the nature of Christ. Eventually Eutyches reluctantly appeared, but his position was considered to be theologically unsophisticated, and the synod finding his answers unresponsive condemned and exiled him.[4] Flavian sent a full account to Pope Leo I. Although it had been accidentally delayed, Leo wrote a compendious explanation of the whole doctrine involved, and sent it to Flavian as a formal and authoritative decision of the question.[6]

Eutyches appealed against the decision, labeling Flavian a Nestorian, and received the support of Pope Dioscorus I of Alexandria. John Anthony McGuckin sees an "innate rivalry" between the Sees of Alexandria and Constantinople.[7] Dioscurus, imitating his predecessors in assuming a primacy over Constantinople, held his own synod which annulled the sentence of Flavian, and absolved Eutyches.

"Latrocinium" of Ephesus

Through the influence of the court official Chrysaphius, godson of Eutyches, in 449, the competing claims between the Patriarchs of Constantinople and Alexandria led Emperor Theodosius II to call a council which was held in Ephesus in 449,[8] with Dioscorus presiding.

Pope Leo sent four legates to represent him and expressed his regret that the shortness of the notice must prevent the presence of any other bishop of the West.[6] He provided his legates, one of whom died en route, with a letter addressed to Flavian explaining Rome's position in the controversy. Leo's letter, now known as Leo's Tome, confessed that Christ had two natures, and was not of or from two natures.[9]

On August 8, 449 the Second Council of Ephesus began its first session. The Acts of the first session of this synod were read at the Council of Chalcedon, 451, and are thus preserved. The remainder of the Acts (the first session being wanting) are known through a Syriac translation by a Monophysite monk, written in the year 535 and published from a manuscript in the British Museum.[10] Nonetheless, there are somewhat different interpretations as to what actually transpired. The question before the council by order of the emperor was whether Flavian, in a synod held by him at Constantinople in November, 448, had justly deposed and excommunicated the Archimandrite Eutyches for refusing to admit two natures in Christ.

Dioscorus began the council by banning all members of the November 448 synod which had deposed Eutyches from sitting as judges. He then introduced Eutyches who publicly professed that while Christ had two natures before the incarnation, the two natures had merged to form a single nature after the incarnation. Of the 130 assembled bishops, 111 voted to rehabilitate Eutyches.

Throughout these proceedings, Hilary (one of the papal legates) repeatedly called for the reading of Leo's Tome, but was ignored. The Eastern Orthodox Church has very different accounts of The Second Council of Ephesus. Pope Dioscorus requested deferring reading of Leo's Tome, as it was not seen as necessary to start with, and could be read later. This was seen as a rebuke to the representatives from the Church of Rome not reading the Tome from the start.

Dioscorus then moved to depose Flavian of Constantinople and Eusebius of Dorylaeum on the grounds that they taught the Word had been made flesh and not just assumed flesh from the Virgin and that Christ had two natures. When Flavian and Hilary objected, Dioscorus called for a pro-monophysite mob to enter the church which assaulted Flavian as he clung to the altar. Flavian died three days later. Dioscorus then placed Eusebius of Dorylaeum under arrest and demanded the assembled bishops approve his actions. Fearing the mob, they all did. The papal legates refused to attend the second session at which several more orthodox bishops were deposed, including Ibas of Edessa, Irenaeus of Tyre, Domnus of Antioch, and Theodoret. Dioscorus then had Cyril of Alexandria's Twelve Anathemas declared orthodox[11] with the intent of condemning any confession other than one nature in Christ.

According to a letter to the Empress Pulcheria collected among the letters of Leo I, Hilary apologized for not delivering to her the pope's letter after the synod, but owing to Dioscurus, who tried to hinder his going either to Rome or to Constantinople, he had great difficulty in making his escape in order to bring to the pontiff the news of the result of the council.[12] Hilary, who later became pope and dedicated an oratory in the Lateran Basilica in thanks for his life,[13] managed to escape from Constantinople and brought news of the council to Leo who immediately dubbed it a "synod of robbers"—Latrocinium—and refused to accept its pronouncements. The decisions of this council now threatened schism between the East and the West.

The claims that bishops being forced to approve actions, were challenged by Pope Dioscorus and the Egyptian Bishops at Chalcedon.

Convocation and session

The situation continued to deteriorate, with Leo demanding the convocation of a new council and Emperor Theodosius II refusing to budge, all the while appointing bishops in agreement with Dioscorus. All this changed dramatically with the Emperor's death and the elevation of Marcian, an orthodox Christian, to the imperial throne. To resolve the simmering tensions, Marcian announced his intention to hold a new council to set aside the 449 Second Council of Ephesus which was named the "Latrocinium"[14] or "Robber Council" by Pope Leo. Pulcheria, the sister of Theodosius, may have influenced this decision, or even made the convention of a council a requirement during her negotiations with Aspar, the magister militum, to marry Marcian.

Leo had pressed for it to take place in Italy, but Emperor Marcian instead called for it to convene at Chalcedon, because it was closer to Constantinople, and would thus allow him to respond quickly to any events along the Danube, which was being raided by the Huns under Attila.

The council opened on October 8, 451. Marcian had the bishops deposed by Dioscorus returned to their dioceses and had the body of Flavian brought to the capital to be buried honorably. The Emperor asked Leo to preside over the council, but Leo again chose to send legates in his place. This time, Bishops Paschasinus of Lilybaeum and Julian of Cos and two priests Boniface and Basil represented the western church at the council. The council was attended by about 520 bishops or their representatives and was the largest and best-documented of the first seven ecumenical councils.[15] All the sessions were held in the church of St. Euphemia, Martyr, outside the city and directly opposite Constantinople. As to the number of sessions held by the Council of Chalcedon there is a great discrepancy in the various texts of the Acts, also in the ancient historians of the council. Either the respective manuscripts must have been incomplete; or the historians passed over in silence several sessions held for secondary purposes. According to the deacon Rusticus, there were in all sixteen sessions; this division is commonly accepted by scholars, including Karl Josef von Hefele, an historian of the councils. If all the separate meetings were counted, there would be twenty-one sessions; several of these meetings, however, are considered as supplementary to preceding sessions.[1]

Paschasinus refused to give Dioscorus (who had excommunicated Leo leading up to the council) a seat at the council. As a result, he was moved to the nave of the church. Paschasinus further ordered the reinstatement of Theodoret and that he be given a seat, but this move caused such an uproar among the council fathers, that Theodoret also sat in the nave, though he was given a vote in the proceedings, which began with a trial of Dioscorus.

Marcian wished to bring proceedings to a speedy end, and asked the council to make a pronouncement on the doctrine of the Incarnation before continuing the trial. The council fathers, however, felt that no new creed was necessary, and that the doctrine had been laid out clearly in Leo's Tome.[9] They were also hesitant to write a new creed as the First Council of Ephesus had forbidden the composition or use of any new creed. Aetius, deacon of Constantinople then read Cyril's letter to Nestorius, and a second letter to John of Antioch. The bishops responded, "We all so believe: Pope Leo thus believes ... we all thus believe. As Cyril so believe we, all of us: eternal be the memory of Cyril: as the epistles of Cyril teach such is our mind, such has been our faith: such is our faith: this is the mind of Archbishop Leo, so he believes, so he has written."[16]

Beronician, clerk of the consistory, then read from a book handed him by Aetius, the synodical letter of Leo to Flavian (Leo's Tome). After the reading of the letter, the bishops cried out: This is the faith of the fathers, this is the faith of the Apostles. So we all believe, thus the orthodox believe. ...Peter has spoken thus through Leo. So taught the Apostles. Piously and truly did Leo teach, so taught Cyril. Everlasting be the memory of Cyril. Leo and Cyril taught the same thing, ...This is the true faith...This is the faith of the fathers. Why were not these things read at Ephesus?"[16]

However, during the reading of Leo's Tome, three passages were challenged as being potentially Nestorian, and their orthodoxy was defended by using the writings of Cyril.[17] Due to such concerns, the council decided to adjourn and appoint a special committee to investigate the orthodoxy of Leo's Tome, judging it by the standard of Cyril's Twelve Chapters, as some of the bishops present raised concerns about their compatibility. This committee was headed by Anatolius, Patriarch of Constantinople, and was given five days to carefully study the matter. The committee unanimously decided in favor of the orthodoxy of Leo, determining that what he said was compatible with the teaching of Cyril. A number of other bishops also entered statements to the effect that they believed that Leo's Tome was not in contradiction with the teaching of Cyril as well.[17]

The council continued with Dioscorus' trial, but he refused to appear before the assembly. However, historical accounts from the Eastern Orthodox Church note that Dioscorus was put under solitary arrest. As a result, he was condemned, but by an underwhelming amount (more than half the bishops present for the previous sessions did not attend his condemnation), and all of his decrees were declared null. Empress Pulcheria (Marcian's wife) told Dioscorus "In my father's time, there was a man who was stubborn (referring to St. John Chrysostom) and you are aware of what was made of him", to which Dioscorus famously responded "And you may recall that your mother prayed at his tomb, as she was bleeding of sickness". Pulcheria is said to have slapped Dioscorus in the face, breaking some of his teeth, and ordered the guards to confine him, which they did pulling his beard hair. Dioscorus is said to have put these in a box and sent them back to his Church in Alexandria noting "this is the fruit of my faith"[18][19]. Marcian responded by exiling Dioscorus.

All of the bishops were then asked to sign their assent to the Tome, but a group of thirteen Egyptians refused, saying that they would assent to "the traditional faith". As a result, the Emperor's commissioners decided that a credo would indeed be necessary and presented a text to the fathers. No consensus was reached. Paschasinus threatened to return to Rome to reassemble the council in Italy. Marcian agreed, saying that if a clause were not added to the credo, the bishops would have to relocate. The Committee then sat in the oratory of the most holy martyr Euphemis and afterwards reported a definition of faith which while teaching the same doctrine was not the Tome of Leo.[20]

Although it could be reconciled with Cyril's Formula of Reunion, it was not compatible in its wording with Cyril's Twelve Anathemas. In particular, the third anathema reads: "If anyone divides in the one Christ the hypostases after the union, joining them only by a conjunction of dignity or authority or power, and not rather by a coming together in a union by nature, let him be anathema." This appeared to some to be incompatible with Leo's definition of two natures hypostatically joined. However, the council would determine (with the exception of 13 Egyptian bishops) that this was an issue of wording and not of doctrine; a committee of bishops appointed to study the orthodoxy of the Tome using Cyril's letters (which included the twelve anathemas) as their criteria unanimously determined it to be orthodox, and the council, with few exceptions, supported this.[21]

It approved the creed of Nicaea (325), the creed of Constantinople (381; subsequently known as the Nicene Creed), two letters of Cyril against Nestorius, which insisted on the unity of divine and human persons in Christ, and the Tome of Pope Leo I confirming two distinct natures in Christ.[15]


The dogmatic definitions of the council are recognized as normative by the Eastern Orthodox and Catholic Churches, as well by certain other Western Churches; also, most Protestants agree that the council's teachings regarding the Trinity and the Incarnation are orthodox doctrine which must be adhered to. The council, however, is rejected by the Assyrian Church of the East and the Oriental Orthodox Churches, the latter teaching rather that "The Lord Jesus Christ is God the Incarnate Word. He possesses the perfect Godhead and the perfect manhood. His fully divine nature is united with His fully human nature yet without mixing, blending or alteration." [22] The Oriental Orthodox contend that this latter teaching has been misunderstood as monophysitism, an appellation with which they strongly disagree but, nevertheless, refuse to accept the decrees of the council, likely as a result of the conduct and the proceedings of the Council. The Eastern Orthodox Churches have, and continue to view the Council as a power struggle by the Church of Rome, given the prominence in theology, spirituality of the Oriental Orthodox Churches in the Early Church and during the first ecumenical councils.

Many Anglicans and most Protestants consider it to be the last authoritative ecumenical council.[23] These churches, along with Martin Luther, hold that both conscience and scripture preempt doctrinal councils and generally agree that the conclusions of later councils were unsupported by or contradictory to scripture.[24]


The Council of Chalcedon issued the Chalcedonian Definition, which repudiated the notion of a single nature in Christ, and declared that he has two natures in one person and hypostasis. It also insisted on the completeness of his two natures: Godhead and manhood.[25] The council also issued 27 disciplinary canons governing church administration and authority. In a further decree, later known as canon 28, the bishops declared that the See of Constantinople (New Rome) had the patriarchal status with "equal privileges" ("τῶν ἴσων ἀπολαύουσαν" in Greek, "aequalibus privilegiis" in Latin) to the See of Rome.[26][27][28][29] No reference was made in Canon 28 to the bishops of Rome or Constantinople having their authority from being successors to Peter or Andrew respectively. Instead, the stated reasons in the actual text of the Canon that the episcopacy of these cities had been granted their status was the importance of these cities as major cities of the empire of the time.[26][a]

Confession of Chalcedon

The Confession of Chalcedon provides a clear statement on the two natures of Christ, human and divine:[30]

We, then, following the holy Fathers, all with one consent, teach people to confess one and the same Son, our Lord Jesus Christ, the same perfect in Godhead and also perfect in manhood; truly God and truly man, of a reasonable [rational] soul and body; consubstantial [co-essential] with the Father according to the Godhead, and consubstantial with us according to the Manhood; in all things like unto us, without sin; begotten before all ages of the Father according to the Godhead, and in these latter days, for us and for our salvation, born of the Virgin Mary, the Mother of God, according to the Manhood; one and the same Christ, Son, Lord, only begotten, to be acknowledged in two natures, inconfusedly, unchangeably, indivisibly, inseparably; (ἐν δύο φύσεσιν ἀσυγχύτως, ἀτρέπτως, ἀδιαιρέτως, ἀχωρίστως – in duabus naturis inconfuse, immutabiliter, indivise, inseparabiliter) the distinction of natures being by no means taken away by the union, but rather the property of each nature being preserved, and concurring in one Person (prosopon) and one Subsistence (hypostasis), not parted or divided into two persons, but one and the same Son, and only begotten God (μονογενῆ Θεόν), the Word, the Lord Jesus Christ; as the prophets from the beginning [have declared] concerning Him, and the Lord Jesus Christ Himself has taught us, and the Creed of the holy Fathers has handed down to us.

The full text of the definition which reaffirms the decisions of the Council of Ephesus, the pre-eminence of the Creed of Nicea (325).[b] It also canonises as authoritative two of Cyril of Alexandria's letters and the Tome of Leo written against Eutyches and sent to Archbishop Flavian of Constantinople in 449.


The work of the council was completed by a series of 30 disciplinary canons the Ancient Epitomes of which are:[9]

  1. The canons of every Synod of the holy Fathers shall be observed.
  2. Whoso buys or sells an ordination, down to a Prosmonarius, shall be in danger of losing his grade. Such shall also be the case with go-betweens, if they be clerics they shall be cut off from their rank, if laymen or monks, they shall be anathematized.
  3. Those who assume the care of secular houses should be corrected, unless perchance the law called them to the administration of those not yet come of age, from which there is no exemption. Unless further their Bishop permits them to take care of orphans and widows.
  4. Domestic oratories and monasteries are not to be erected contrary to the judgment of the bishop. Every monk must be subject to his bishop, and must not leave his house except at his suggestion. A slave, however, can not enter the monastic life without the consent of his master.
  5. Those who go from city to city shall be subject to the canon law on the subject.
  6. In Martyries and Monasteries ordinations are strictly forbidden. Should any one be ordained therein, his ordination shall be reputed of no effect.
  7. If any cleric or monk arrogantly affects the military or any other dignity, let him be cursed.
  8. Any clergyman in an almshouse or monastery must submit himself to the authority of the bishop of the city. But he who rebels against this let him pay the penalty.
  9. Litigious clerics shall be punished according to canon, if they despise the episcopal and resort to the secular tribunal. When a cleric has a contention with a bishop let him wait till the synod sits, and if a bishop have a contention with his metropolitan let him carry the case to Constantinople.
  10. No cleric shall be recorded on the clergy-list of the churches of two cities. But if he shall have strayed forth, let him be returned to his former place. But if he has been transferred, let him have no share in the affairs of his former church.
  11. Let the poor who stand in need of help make their journey with letters pacificatory and not commendatory: For letters commendatory should only be given to those who are open to suspicion.
  12. One province shall not be cut into two. Whoever shall do this shall be cast out of the episcopate. Such cities as are cut off by imperial rescript shall enjoy only the honour of having a bishop settled in them: but all the rights pertaining to the true metropolis shall be preserved.
  13. No cleric shall be received to communion in another city without a letter commendatory.
  14. A Cantor or Lector alien to the sound faith, if being then married, he shall have begotten children let him bring them to communion, if they had there been baptized. But if they had not yet been baptized they shall not be baptized afterwards by the heretics.
  15. No person shall be ordained deaconess except she be forty years of age. If she shall dishonour her ministry by contracting a marriage, let her be anathema.
  16. Monks or nuns shall not contract marriage, and if they do so let them be excommunicated.
  17. Village and rural parishes if they have been possessed for thirty years, they shall so continue. But if within that time, the matter shall be subject to adjudication. But if by the command of the Emperor a city be renewed, the order of ecclesiastical parishes shall follow the civil and public forms.
  18. Clerics and Monks, if they shall have dared to hold conventicles and to conspire against the bishop, shall be cast out of their rank.
  19. Twice each year the Synod shall be held wherever the bishop of the Metropolis shall designate, and all matters of pressing interest shall be determined.
  20. A clergyman of one city shall not be given a cure in another. But if he has been driven from his native place and shall go into another he shall be without blame. If any bishop receives clergymen from without his diocese he shall be excommunicated as well as the cleric he receives.
  21. A cleric or layman making charges rashly against his bishop shall not be received.
  22. Whoever seizes the goods of his deceased bishop shall be cast forth from his rank.
  23. Clerics or monks who spend much time at Constantinople contrary to the will of their bishop, and stir up seditions, shall be cast out of the city.
  24. A monastery erected with the consent of the bishop shall be immovable. And whatever pertains to it shall not be alienated. Whoever shall take upon him to do otherwise, shall not be held guiltless.
  25. Let the ordination of bishops be within three months: necessity however may make the time longer. But if anyone shall ordain counter to this decree, he shall be liable to punishment. The revenue shall remain with the œconomus.
  26. The œconomus in all churches must be chosen from the clergy. And the bishop who neglects to do this is not without blame.
  27. If a clergyman elope with a woman, let him be expelled from the Church. If a layman, let him be anathema. The same shall be the lot of any that assist him.
  28. The bishop of New Rome (Constantinople) shall enjoy the same privileges as the bishop of Old Rome, on account of the removal of the Empire. For this reason the [metropolitans] of Pontus, of Asia, and of Thrace, as well as the Barbarian bishops shall be ordained by the bishop of Constantinople.
  29. He is sacrilegious who degrades a bishop to the rank of a presbyter. For he that is guilty of crime is unworthy of the priesthood. But he that was deposed without cause, let him be [still] bishop.
  30. It is the custom of the Egyptians that none subscribe without the permission of their Archbishop. Wherefore they are not to be blamed who did not subscribe the Epistle of the holy Leo until an Archbishop had been appointed for them.

Canon 28 grants equal privileges (isa presbeia) to Constantinople as of Rome because Constantinople is the New Rome as renewed by canon 36 of the Quinisext Council. Pope Leo declared the canon 28 null and void and only approved the canons of the council which were pertaining to faith.[31][32] The “Holy, Great and Universal Council” simply addressed the bishop of Rome as "Archbishop Leo".[33][34][35]

According to some ancient Greek collections, canons 29 and 30 are attributed to the council: canon 29, which states that an unworthy bishop cannot be demoted but can be removed, is an extract from the minutes of the 19th session; canon 30, which grants the Egyptians time to consider their rejection of Leo's Tome, is an extract from the minutes of the fourth session.[36]

In all likelihood an official record of the proceedings was made either during the council itself or shortly afterwards. The assembled bishops informed the pope that a copy of all the "Acta" would be transmitted to him; in March, 453, Pope Leo commissioned Julian of Cos, then at Constantinople, to make a collection of all the Acts and translate them into Latin. Most of the documents, chiefly the minutes of the sessions, were written in Greek; others, e.g. the imperial letters, were issued in both languages; others, again, e.g. the papal letters, were written in Latin. Eventually nearly all of them were translated into both languages.[31]

The status of the sees of Constantinople and Jerusalem

The status of Jerusalem

The metropolitan of Jerusalem was given independence from the metropolitan of Antioch and from any other higher-ranking bishop, given what is now known as autocephaly, in the council's seventh session whose "Decree on the Jurisdiction of Jerusalem and Antioch" contains: "the bishop of Jerusalem, or rather the most holy Church which is under him, shall have under his own power the three Palestines".[9] This led to Jerusalem becoming a patriarchate, one of the five patriarchates known as the pentarchy, when the title of "patriarch" was created in 531 by Justinian.[37] The Oxford Dictionary of the Christian Church, s.v. patriarch (ecclesiastical), also calls it "a title dating from the 6th century, for the bishops of the five great sees of Christendom". Merriam-Webster's Encyclopedia of World Religions,[38] says: "Five patriarchates, collectively called the pentarchy, were the first to be recognized by the legislation of the emperor Justinian (reigned 527–565)".

The status of Constantinople

In a canon of disputed validity,[39] the Council of Chalcedon also elevated the See of Constantinople to a position "second in eminence and power to the Bishop of Rome".[28][29]

The Council of Nicaea in 325 had noted that the Sees of Alexandria, Antioch, and Rome should have primacy over other, lesser dioceses. At the time, the See of Constantinople was not yet of ecclesiastical prominence, but its proximity to the Imperial court gave rise to its importance. The Council of Constantinople in 381 modified the situation somewhat by placing Constantinople second in honor, above Alexandria and Antioch, stating in Canon III, that "the bishop of Constantinople... shall have the prerogative of honor after the bishop of Rome; because Constantinople is New Rome". In the early 5th century, this status was challenged by the bishops of Alexandria, but the Council of Chalcedon confirmed in Canon XXVIII:

For the Fathers rightly granted privileges to the throne of old Rome, because it was the royal city. And the One Hundred and Fifty most religious Bishops, actuated by the same consideration, gave equal privileges (ἴσα πρεσβεῖα) to the most holy throne of New Rome, justly judging that the city which is honoured with the Sovereignty and the Senate and enjoys equal privileges with the old imperial Rome, should in ecclesiastical matters also be magnified as she is, and rank next after her.[9]

In making their case, the council fathers argued that tradition had accorded "honor" to the see of older Rome because it was the first imperial city. Accordingly, "moved by the same purposes" the fathers "apportioned equal prerogatives to the most holy see of new Rome" because "the city which is honored by the imperial power and senate and enjoying privileges equaling older imperial Rome should also be elevated to her level in ecclesiastical affairs and take second place after her".[40] The framework for allocating ecclesiastical authority advocated by the council fathers mirrored the allocation of imperial authority in the later period of the Roman Empire. The Eastern position could be characterized as being political in nature, as opposed to a doctrinal view. In practice, all Christians East and West addressed the papacy as the See of Peter and Paul or the Apostolic See rather than the See of the Imperial Capital. Rome understands this to indicate that its precedence has always come from its direct lineage from the apostles Peter and Paul rather than its association with Imperial authority.

After the passage of the Canon 28, Rome filed a protest against the reduction of honor given to Antioch and Alexandria. However, fearing that withholding Rome's approval would be interpreted as a rejection of the entire council, in 453 the pope confirmed the council's canons with a protest against the 28th.

Consequences: Chalcedonian Schism

The near-immediate result of the council was a major schism. The bishops that were uneasy with the language of Pope Leo's Tome repudiated the council, saying that the acceptance of two physes was tantamount to Nestorianism. Dioscorus of Alexandria advocated miaphysitism and had dominated the Council of Ephesus.[41] Churches that rejected Chalcedon in favor of Ephesus broke off from the rest of the Eastern Church in a schism, the most significant among these being the Church of Alexandria, today known as the Coptic Orthodox Church of Alexandria.[42] The rise of the "so-called" Monophysitism in the East (as branded by the West) was led by the Copts of Egypt. This must be regarded as the outward expression of the growing nationalist trends in that province against the gradual intensification of Byzantine imperialism, soon to reach its consummation during the reign of Emperor Justinian. A significant effect on the Orthodox Christians in Egypt, was a series of persecutions by the Roman (later, Byzantine) empire forcing followers of the Eastern Orthodox Church to claim allegiance to Leo's Tome, or Chalcedon. This led to the martyrdom, persecution and death of thousands of Egyptian saints and bishops till the Arab Conquest of Egypt.[43] As a result, The Council of Chalcedon is referred to as "Chalcedon, the Omnious" among Coptic Egyptians given how it led to Christians persecuting other Christians for the first time in history. Coptic Orthodox Christians continue to distinguish themselves from followers of Chalcedon to this day. Although the theological differences are seen as limited (if non-existent), it is politics, the subsequent persecutions and the power struggles of a rising Roman Empire, that may have led to the Great Schism, or at least contributed significantly to amplifying it through the centuries.

Justinian I attempted to bring those monks who still rejected the decision of the Council of Chalcedon into communion with the greater church. The exact time of this event is unknown, but it is believed to have been between 535 and 548. St Abraham of Farshut was summoned to Constantinople and he chose to bring with him four monks. Upon arrival, Justinian summoned them and informed them that they would either accept the decision of the council or lose their positions. Abraham refused to entertain the idea. Theodora tried to persuade Justinian to change his mind, seemingly to no avail. Abraham himself stated in a letter to his monks that he preferred to remain in exile rather than subscribe to a faith contrary to that of Athanasius. They were not alone, and the non-Chalcedon churches compose Oriental Orthodoxy, with the Church of Alexandria as their primus inter pares. Only in recent years has a degree of rapprochement between Chalcedonian Christians and the Oriental Orthodox been seen.

Oriental Orthodox view

Several Oriental Orthodox Church historians have viewed the Council as a dispute with the Church of Rome over precedence among the various patriarchal sees. Coptic sources[44] both in Coptic and in Arabic, suggest that questions of political and ecclesiastical authority exaggerated differences between the two professions of faith.

The Copts consistently repudiate the Western identification of Alexandrine Christianity with the Eutychianism which originated in Constantinople and which they have always regarded as a flagrant heresy (monophysitism) since it declared the complete absorption of Christ's manhood in his single divine nature whereas the Copts clearly upheld the doctrine of the two natures, divine and human - mystically united in one (miaphysitism) without confusion, corruption, or change. As a strictly traditional church, its religious leaders have sought biblical justification for this interpretation of the Nicean Creed and the Cyriliian formula, but meanwhile have restricted the substance of their variance to interpretation.

Liturgical commemorations

The Eastern Orthodox Church commemorates the "Holy Fathers of the 4th Ecumenical Council, who assembled in Chalcedon" on the Sunday on or after July 13; [45] [46] however, in some places (e.g. Russia) on that date is rather a feast of the Fathers of the First Six Ecumenical Councils.[47]

For both of the above complete propers have been composed and are found in the Menaion.

For the former "The Office of the 630 Holy and God-bearing Fathers of the 4th ... Summoned against the Monophysites Eftyches and Dioskoros ..." was composed in the middle of the 14th century by Patriarch Philotheus I of Constantinople. This contains numerous hymns exposing the council's teaching, commemorating its leaders whom it praises and whose prayers it implores, and naming its opponents pejoratively. e.g., "Come let us clearly reject the errors of ... but praise in divine songs the fourth council of pious fathers."[46]

For the latter the propers are titled "We Commemorate Six Holy Ecumenical Councils".[47] This repeatedly damns those anathematized by the councils with such rhetoric as "Christ-smashing deception enslaved Nestorius" and "mindless Arius and ... is tormented in the fires of Gehenna ..." while the fathers of the councils are praised and the dogmas of the councils are expounded in the hymns therein.

See also


  1. ^ Canon 28: "[...] For the Fathers rightly granted privileges to the throne of old Rome, because it was the royal city. And the One Hundred and Fifty most religious Bishops, actuated by the same consideration, gave equal privileges to the most holy throne of New Rome, justly judging that the city which is honoured with the Sovereignty and the Senate, and enjoys equal privileges with the old imperial Rome, should in ecclesiastical matters also be magnified as she is, and rank next after her; so that, in the Pontic, the Asian, and the Thracian dioceses, the metropolitans only and such bishops also of the Dioceses aforesaid as are among the barbarians, should be ordained by the aforesaid most holy throne of the most holy Church of Constantinople; every metropolitan of the aforesaid dioceses, together with the bishops of his province, ordaining his own provincial bishops, as has been declared by the divine canons; but that, as has been above said, the metropolitans of the aforesaid Dioceses should be ordained by the archbishop of Constantinople, after the proper elections have been held according to custom and have been reported to him."
  2. ^ Further definitions of the Council of Constantinople (381) can be found on Wikisource.


  1. ^ a b Schaefer, Francis. "Council of Chalcedon." The Catholic Encyclopedia Vol. 3. New York: Robert Appleton Company, 1908. 8 February 2019
  2. ^ "Definition of Chalcedon". Archived from the original on 2018-01-26. Retrieved November 5, 2017.
  3. ^ Richard Price; Michael Gaddis (2006). The acts of the Council of Chalcedon by Council of Chalcedon. pp. 1–5. ISBN 0-85323-039-0. Retrieved 2016-11-01.
  4. ^ a b c "Eutyches", Encyclopedia Britannica, January 1, 2019
  5. ^ Chapman, John. "Eutyches." The Catholic Encyclopedia Vol. 5. New York: Robert Appleton Company, 1909. 6 February 2019 This article incorporates text from this source, which is in the public domain.
  6. ^ a b Chapman, John. "Dioscurus." The Catholic Encyclopedia Vol. 5. New York: Robert Appleton Company, 1909. 8 February 2019
  7. ^ McGuckin, John Anthony. St. Cyril of Alexandria: The Christological Controversy. Leiden: E.J. Brill, 1994. p. 12 ISBN 9789004099906
  8. ^ Hughes, Philip (1954). A Popular History of the Catholic Church. Garden City, New York: Image Books (Doubleday). p. 37.
  9. ^ a b c d e "NPNF2-14. The Seven Ecumenical Councils | Christian Classics Ethereal Library". 2005-06-01. Retrieved 2013-08-25.
  10. ^ Chapman, John. "Robber Council of Ephesus." The Catholic Encyclopedia Vol. 5. New York: Robert Appleton Company, 1909. 9 February 2019
  11. ^ Frend, W. H. C., The Rise of the Monophysite Movement, Cambridge University Press, 1972, pps. 41–43
  12. ^ Kirsch, Johann Peter. "Pope Saint Hilarus." The Catholic Encyclopedia Vol. 7. New York: Robert Appleton Company, 1910. 9 February 2019
  13. ^ "Archived copy". Archived from the original on 2010-06-13. Retrieved 2009-11-09.CS1 maint: Archived copy as title (link)
  14. ^ Cross, F.L.; Livingstone, E.A., eds. (1974). "Latrocinium". The Oxford Dictionary of the Christian Church (2 ed.). Oxford: Oxford University Press
  15. ^ a b Editors, The (1955-04-15). "Council of Chalcedon | Christianity". Retrieved 2016-11-01.
  16. ^ a b "Extracts from the Acts: Session II (cont.)", The Nicene and Post-Nicene Fathers, 2nd series, Vol XIV edition by H.R. Percival. Medieval Sourcebook, Fordham University
  17. ^ a b Fr. John Romanides (1964). "St. CYRIL'S "ONE PHYSIS OR HYPOSTASIS OF GOD THE LOGOS INCARNATE" AND CHALCEDON". Greek Orthodox Theological Review. X.
  18. ^ History of the Coptic Church, Father Menassa Yuhanna
  19. ^ Tadros, Y. Malaty (1993). "Introduction to the Coptic Church" (PDF). p. 71. Retrieved 2018-12-07.
  20. ^ "Extracts from the Acts: Session V"
  21. ^ "Orthodox And Oriental Orthodox Consultation". Retrieved 2016-11-01.
  22. ^ "Questions and Answers by His Grace Bishop Youssef". suscopts. Retrieved 2014-06-10.
  23. ^ Donald S. Armentrout; Robert Boak Slocum (2005). An Episcopal dictionary of the church. p. 81. ISBN 0-89869-211-3. Retrieved 2016-11-01.
  24. ^ "Ecumenical Council".
  25. ^ Meyendorff 1989, pp. 167-178.
  26. ^ a b The canon in the original language can be seen here: English translation available here:
  27. ^ Schwerin, Philip, How the Bishop of Rome Assumed the Title of "Vicar of Christ", p3, "Leo believed that in him was the voice of Peter. The Fourth Ecumenical Council at Chalcedon in 451 declared that Constantinople had the same patriarchal status as Rome (28th canon), a statement with which Leo never agreed, and which he even tried to declare invalid. When Leo tried to reinstate a defrocked French bishop, St. Hilary who presided over the Gallican Church as Supreme Pontiff, told Leo to keep his Roman nose out of French affairs. Leo’s aspirations were strongly opposed, especially by the patriarch of Constantinople. Yet through him the papacy still gained some ground."
  28. ^ a b Bokenkotter, Thomas (2004). A Concise History of the Catholic Church. Doubleday. p. 84. ISBN 0-385-50584-1.
  29. ^ a b Noble, Thomas; Strauss, Barry (2005). Western Civilization. Houghton Mifflin Company. p. 214. ISBN 0-618-43277-9.
  30. ^ "Chalcedonian Definition". Retrieved 2016-11-01.
  31. ^ a b "CATHOLIC ENCYCLOPEDIA: Council of Chalcedon". Retrieved 2018-12-07.
  32. ^ Migne, Jacquies Paul, Patrologia Latina, 54, 1038 & 1143
  33. ^ Migne, Jacquies Paul, Patrologia Latina, 54, 951
  34. ^ Schwerin, Pastor Philip (April 20–21, 1998). "How the Bishop of Rome Assumed the Title of "Vicar of Christ"" (PDF). South Central District Pastoral Conference. p. 5. Retrieved 2018-12-07.CS1 maint: Date format (link)
  35. ^ Doeswyck, Peter J. (2012). Ecumenicalism and Romanism: Their Origin and Development. Literary Licensing. p. 93. ISBN 9781258514310.
  36. ^ The Decrees of the Ecumenical Councils, Vol. 1, ed. Norman P. Tanner, S.J. (1990), 75–76.
  37. ^ "L'idea di pentarchia nella cristianità".
  38. ^ "Merriam-Webster's Encyclopedia of World Religions - Merriam-Webster, Inc". Retrieved 2016-11-01.
  39. ^ "Archived copy". Archived from the original on 2013-01-10. Retrieved 2013-02-23.CS1 maint: Archived copy as title (link)
  40. ^ Decrees of the Ecumenical Councils, ed. Norman P. Tanner, SJ, 99–100.
  41. ^ "Latrocinium." Cross, F. L., ed. The Oxford Dictionary of the Christian Church. New York: Oxford University Press. 2005
  42. ^ "Egypt". Berkley Center for Religion, Peace, and World Affairs. Archived from the original on 2011-12-20. Retrieved 2011-12-14. See drop-down essay on "Islamic Conquest and the Ottoman Empire"
  43. ^ Butler, Alfred Joshua (1902). The Arab conquest of Egypt and the last thirty years of the Roman dominion. The Library of Congress. Oxford, Clarendon Press.
  44. ^ A. El-Moharraky, Pakhoum; Atalla Girgis, Waheeb (1995). The christological teaching of the non-chalcedonian churches. Manchester: Costa Tsoumas.
  45. ^ "On the Sunday of the Holy Fathers of the 4th Ecumenical Council, who assembled in Chalcedon". Liturgical Texts — Menaion — July — Holy Fathers. Anastasis — The Home Page of Archimandrite Ephrem. Archived from the original on 2013-12-30. Retrieved 2013-08-28.
  46. ^ a b "TA ΜΗΝΑΙΑ — Ιούλιος — Τῇ Κυριακῇ τῶν ἁγίων Πατέρων τῆς Δ' Οἰκουμενικῆς Συνόδου, τῶν ἐν Χαλκηδόνι συνελθόντων". Retrieved 2013-08-28.
  47. ^ a b "Богослужебные тексты — Рядовая Минея — Июль — 16 июля: Священномученика Афиногена и десяти учеников его. Святые отцов шести Вселенских соборов" (PDF). Retrieved 2013-08-28.

 This article incorporates text from a publication now in the public domainHerbermann, Charles, ed. (1913). "Council of Chalcedon". Catholic Encyclopedia. New York: Robert Appleton.


External links


Blaundus was a Roman episcopal city in Asia Minor, presently Anatolia (Asian Turkey), and is now a Latin Catholic titular bishopric.

Carallia (Pamphylia)

Carallia (Ancient Greek: Καραλλία) was a city of the Roman province of Pamphylia Prima and is mentioned in the acts of the Council of Ephesus (431). The same form of the name is given in the acts of the Council of Chalcedon (451).The 6th-century Synecdemus gives the name of this Pamphylian city as Καράλια (Caralia).William Smith took the Pamphylian Carallia to be identical with the town of Carallis ((Κάραλλις, Καράλλεια) in Isauria, which he identified with a place in Turkey called Kereli. The site of the Pamphylian town is supposed to be at Uskeles.

Chalcedonian Christianity

Chalcedonian Christianity refers to the Christian denominations adhering to the christological definitions and ecclesiological resolutions of the Council of Chalcedon, the Fourth Ecumenical Council held in 451. Chalcedonian Christians follow the Definition of Chalcedon, a religious doctrine concerning the divine and human natures of Jesus Christ. The great majority of Christian communions and confessions in the 21st century are Chalcedonian, but from the 5th to the 8th centuries the ascendancy of Chalcedonian Christology (detailed below) was not always certain.

Doctrinally, Chalcedonianism may be regarded as a subset of Nicene Christianity.

Coptic history

Coptic history is part of history of Egypt that begins with the introduction of Christianity in Egypt in the 1st century AD during the Roman period, and covers the history of the Copts to the present day. Many of the historic items related to Coptic Christianity are on display in many museums around the world and a large number is in the Coptic Museum in Coptic Cairo.

Elias of Jerusalem

Elias of Jerusalem (d. c. 518) was a bishop and Patriarch of Jerusalem from 494 until he was deposed by Byzantine Emperor Anastasius I in 516 for supporting the decrees of the Council of Chalcedon. At the Synod of Sidon (512) he successfully defended, together with Flavian II of Antioch, the dyophysite Christological doctrine proclaimed by the Council of Chalcedon.

First Council of Dvin

The First Council of Dvin (Armenian: Դվինի առաջին ժողով, Dvini ařaĵin žoğov or Դվինի Ա ժողով, Dvini A žoğov) was a church council held in 506 in the city of Dvin (then in Sasanian Armenia). It convened to discuss the Henotikon, a christological document issued by Byzantine emperor Zeno in an attempt to resolve theological disputes that had arisen from the Council of Chalcedon.

The Council was convoked by the Catholicos of the Armenian Apostolic Church Babgen I Umtsetsi. Besides the Armenians, delegates from the Georgian and Albanian churches were present. According to the Book of Epistles, 20 bishops, 14 laymen, and many Nakharars (princes) attended the council.The Armenian Church had not accepted the conclusions of the Council of Chalcedon, which had defined that Christ is 'acknowledged in two natures', thus condemning monophysitism (though not Cyril of Alexandria's miaphysitism), which insisted on the unification of human and divine natures into Christ. Miaphysitism was the doctrine of the Armenian Church among others. The Henotikon, Emperor Zeno's attempt at conciliation, was published in 482. It reminded bishops of the condemnation of Nestorian doctrine, which emphasized the human nature of Christ, and did not mention the Chalcedonian dyophysite creed. The First Council of Dvin was thus able to accept the Henotikon and keep open a possibility of conciliation with the Patriarchate of Constantinople while remaining steady in its christological doctrine.The Council stopped short of formally rejecting the Chalcedonian Definition of the dual nature of Christ. Such a step, which formalized the Armenian break from the Roman church, would not take place until the Second Council of Dvin, in 554/555.The Acts of the Council were discovered by Karapet Ter Mkrtchian and published by him in 1901.

First seven ecumenical councils

In the history of Christianity, the first seven ecumenical councils include the following: the First Council of Nicaea in 325, the First Council of Constantinople in 381, the Council of Ephesus in 431, the Council of Chalcedon in 451, the Second Council of Constantinople in 553, the Third Council of Constantinople from 680–681 and finally, the Second Council of Nicaea in 787.

These seven events represented an attempt by Church leaders to reach an orthodox consensus, restore peace and develop a unified Christendom. Eastern Orthodox Christians, Oriental Orthodox Christians, the Church of the East, Anglican, Old Catholic, and Roman Catholics, all trace the legitimacy of their clergy by apostolic succession back to this period and beyond, to the earlier period referred to as Early Christianity.

This era begins with the First Council of Nicaea, which enunciated the Nicene Creed that in its original form and as modified by the First Council of Constantinople of 381 was seen by all later councils as the touchstone of orthodoxy on the doctrine of the Trinity.

The Eastern Orthodox Church and the Catholic Church accept all seven of these councils as legitimate ecumenical councils. The Oriental Orthodox Churches accept only the first three, while the Church of the East accepts only the first two. There is also one additional council (the Quinisext Council), which was held between the sixth and seventh ecumenical councils (in AD 692), and which issued organizational, liturgical and canonical rules but did not discuss theology. It is accepted as ecumenical by the Eastern Orthodox Church alone, however the Eastern Orthodox do not give it a number, but rather count it as a continuation of the sixth council. The Catholic Church does not accept the Quinisext Council, but both the Catholic Church and the Eastern Orthodox Church consider that there have been more ecumenical councils after the first seven (see: Eighth ecumenical council, Ninth ecumenical council, and Catholic ecumenical councils).

History of Oriental Orthodoxy

Oriental Orthodoxy is the communion of Eastern Christian Churches that recognize only three ecumenical councils — the First Council of Nicaea, the First Council of Constantinople and the Council of Ephesus. They reject the dogmatic definitions of the Council of Chalcedon. Hence, these Churches are also called Old Oriental Churches or Non-Chalcedonian Churches.


Monophysitism ( or ; Greek: μονοφυσιτισμός; Late Koine Greek, pronounced [monofysitizˈmos] from μόνος monos, "only, single" and φύσις physis, "nature") is the Christological position that, after the union of the divine and the human in the historical incarnation, Jesus Christ, as the incarnation of the eternal Son or Word (Logos) of God, had only a single "nature" which was either divine or a synthesis of divine and human. Monophysitism is contrasted to dyophysitism (or dia-, dio-, or duophysitism) which maintains that Christ maintained two natures, one divine and one human, after the incarnation.

Historically, the term "Monophysites" (capitalized in this sense) referred to those Christians in the Eastern Roman Empire who rejected the fourth ecumenical council, the Council of Chalcedon in 451. The moderate members of this group, however, maintained a "miaphysite" theology that became that of the Oriental Orthodox churches. The Oriental Orthodox reject the label "monophysite" as a catch-all term, but the label was extensively used in historical literature of Chalcedonian Christian authors.

After the Council of Chalcedon, the monophysite controversy (together with institutional, political, and growing nationalistic factors) led to a lasting schism between the Oriental Orthodox churches, on the one hand, and the Eastern Orthodox and Western churches on the other. The Christological conflict among monophysitism, dyophysitism, and their subtle combinations and derivatives lasted from the third through the eighth centuries and left its mark on all but the first two Ecumenical councils. The vast majority of Christians presently belong to the Chalcedonian churches, namely the Eastern Orthodox, Roman Catholic, and traditional Protestant churches (those that accept at least the first four Ecumenical Councils); these churches have always considered monophysitism to be heretical, usually claiming that it implies Christ is neither "truly God" nor "truly man".Monophysitism is occasionally referred to as "monophysiticism".

Nestorian Schism

The Nestorian Schism (431–544), in church history, involved a split between the Christian churches of Sassanid Persia, which affiliated with Nestorius, and churches that rejected him. The schism rose out of a Christological dispute, notably involving Cyril (Patriarch of Alexandria) and Nestorius (Patriarch of Constantinople). The First Council of Ephesus in 431 and the Council of Chalcedon in 451 condemned Nestorius and his doctrine, which emphasized the radical distinctness between Christ's human and divine natures.

That forced a breach between the churches that defended Nestorius and the state church of the Roman Empire, which caused the Church of the East, the Christian church of Sassanid Persia, to become known as the Nestorian Church, as it took the side of Nestorius.


Nestorianism is a Christian theological doctrine that upholds several distinctive teachings in the fields of Christology and Mariology. It opposes the concept of hypostatic union and emphasizes that the two natures (human and divine) of Jesus Christ were joined by will rather than nature. This Christological position is defined as radical dyophisitism. Nestorianism was named after Christian theologian Nestorius (386–450), Patriarch of Constantinople from 428 to 431, who was influenced by Christological teachings of Theodore of Mopsuestia at the School of Antioch.

Nestorius' teachings brought him into conflict with other prominent church leaders, most notably Cyril of Alexandria, who criticized especially his rejection of the title Theotokos ("Mother of God") for Mary, the mother of Jesus, and issued 12 anathemas against him at a council in Rome in 430. Nestorius and his teachings were eventually condemned as heretical at the Council of Ephesus in 431, and again at the Council of Chalcedon in 451, which led to the Nestorian Schism; churches supporting Nestorian teachings broke with the rest of the Christian Church.

Following that, many of Nestorius's supporters relocated to the Sasanian Empire, where they affiliated with the local Christian community, known as the Church of the East. Over the next decades the Church of the East became increasingly Nestorian in doctrine, leading to it becoming known alternatively as the Nestorian Church.

Oriental Orthodoxy

Oriental Orthodoxy is the fourth largest communion of Christian churches, with about 76 million members worldwide. As one of the oldest religious institutions in the world, it has played a prominent role in the history and culture of Armenia, Egypt, Eritrea, Ethiopia, Sudan and parts of the Middle East and India. An Eastern Christian communion of autocephalous churches, its bishops are equal by virtue of episcopal ordination, and its doctrines can be summarised in that the communion recognizes the validity of only the first three ecumenical councils.The Oriental Orthodox communion is composed of six autocephalous churches: the Coptic Orthodox Church of Alexandria, the Syriac Orthodox Church of Antioch, the Armenian Apostolic Church, the Ethiopian Orthodox Tewahedo Church, the Eritrean Orthodox Tewahedo Church, and the Malankara Orthodox Syrian Church. Collectively, they consider themselves to be the One, Holy, Catholic, and Apostolic church founded by Jesus Christ in his Great Commission, and that its bishops are the successors of Christ's apostles. Most member churches are part of the World Council of Churches. All member churches share a virtually identical theology, with the distinguishing feature being Miaphysitism. Three very different rites are practiced in the communion: the western-influenced Armenian Rite, the West Syrian Rite of the two Syriac churches, and the Alexandrian Rite of the Copts, Ethiopians and Eritreans.

At the Council of Chalcedon in 451 AD, the Oriental Orthodox churches separated from the Imperial Roman Church, primarily over differences in Christology. Oriental Orthodoxy developed distinctively under the Patriarchate of Alexandria in Egypt, originally part of the Pentarchy, and the only episcopal see besides the Holy See to maintain the title "Pope". The majority of Oriental Orthodox Christians live in Egypt, Ethiopia, Eritrea, and Armenia, with smaller Syriac communities living in the Middle East — decreasing due to persecution — and India. There are also many in other parts of the world, formed through diaspora, conversions, and missionary activity.

Patriarch John I of Alexandria

John Talaia was Patriarch of Alexandria from 481 until 482.He was consecreated Patriarch of Alexandria in 481, succeeding Timothy III Salophakiolos.

He was a convinced adherent of the Council of Chalcedon and refused to sign Emperor Zeno's Henoticon (which glossed over the Council of Chalcedon). Because of this, the Emperor expelled him and recognized the Miaphysite claimant Peter Mongus as the legitimate Patriarch on the condition that he would sign the Henoticon. Mongus complied and was recognized by the Patriarchs of Antioch and Constantinople.

John fled to Rome, where he was welcomed by Pope Simplicius. This Pope, or his successor Felix III, refused to recognize Mongus and defended Talaia's rights in two letters to Acacius of Constantinople. As Acacius maintained the Henoticon and communion with Mongus, the Pope excommunicated the Patriarchs in 484. This Acacian schism lasted until 519.

John eventually relinquished his claim to the see of Alexandria and became Bishop of Nola.

Pope Dioscorus I of Alexandria

Pope Dioscorus I of Alexandria, 25th Pope of Alexandria & Patriarch of the See of St. Mark. He was deposed by the Council of Chalcedon in 451 but was recognized as Patriarch by the Coptic Church until his death. He died on the Island of Gangra, Paphlagonia, in September 454. He is venerated as a saint by the Coptic and other Oriental Orthodox churches.

Pope John I of Alexandria

Pope John I of Alexandria, 29th Pope of Alexandria and Patriarch of the See of St. Mark.

He is counted as John II by the Eastern Orthodox Church, which acknowledges John Talaia as John I, but as John I by the Copts who reject Talaia.

John was born in Alexandria to Christian parents. He became a monk in the Nitrian Desert, at the Monastery of Saint Macarius the Great.

Against his will, he was consecrated Pope and Patriarch of Alexandria on 29 September 496, following the death of Athanasius II. He was the first Alexandrine bishop to be chosen from among the monks from the desert monasteries rather than from the learned clergy of Alexandria. He reigned for eight years and seven months.

During his time as Patriarch, he is recorded as having secured gifts of wheat, wine, and oil for his former monastery from the Emperor.

He was a firm opponent of the Council of Chalcedon and held communion with those who accepted the Henotikon of Emperor Zeno without imposing a formal anathema on Chalcedon. By doing so, he largely kept the church in peace, although also continuing the schism of the Acephaloi, who opposed both the Council of Chalcedon and the conciliatory approach of the Henotikon.

He is commemorated in the Calendar of Saints of the Coptic Church on the 4th day of Pashons, the day of his death.

Pope Leo I

Pope Leo I (c. 400 – 10 November 461), also known as Saint Leo the Great, was Pope from 29 September 440 and died in 461. Pope Benedict XVI said that Leo's papacy "...was undoubtedly one of the most important in the Church's history."He was a Roman aristocrat, and was the first pope to have been called "the Great". He is perhaps best known for having met Attila the Hun in 452 and persuading him to turn back from his invasion of Italy. He is also a Doctor of the Church, most remembered theologically for issuing the Tome of Leo, a document which was a major foundation to the debates of the Ecumenical Council of Chalcedon. The Council of Chalcedon, the fourth ecumenical council, dealt primarily with Christology, and elucidated the orthodox definition of Christ's being as the hypostatic union of two natures, divine and human, united in one person, "with neither confusion nor division". It was followed by a major schism associated with Monophysitism, Miaphysitism and Dyophysitism.

Pope Timothy II of Alexandria

Pope Timothy II of Alexandria (died 477), also known as Αἴλουρος/Aelurus (from Greek cat because of his small build or in this case probably "weasel"), succeeded twice in supplanting the Chalcedonian Patriarch of Alexandria.

He was elected and consecrated after the death of the exiled Dioscorus of Alexandria in 454 by the Miaphysite opponents of the Council of Chalcedon and became a rival of the Pro-Chalcedon bishop Proterius.

According to Pro-Chalcedon Sources, after Proterius of Alexandria, has been installed as Patriarch after the Council of Chalcedon, he was murdered at Timothy's instigation at the baptistery during Easter, . In the Anti-Chalcedon Sources, Proterius was murdered on the order of the Byzantine General in Charge of Egypt after a heated exchange In 460, the Emperor expelled him from Alexandria and installed the Chalcedonian Timothy III Salophakiolos as Patriarch.

An uprising in 475 again brought Timothy II back to Alexandria, where he ruled as Patriarch until his death.

Second Council of Ephesus

The Second Council of Ephesus was a Christological church synod in 449 AD convened by Emperor Theodosius II under the presidency of Pope Dioscorus I of Alexandria. It was intended to be an ecumenical council, and it is accepted as such by the Miaphysite orthodox but was rejected by the Chalcedonian dyophysites. It was explicitly repudiated by the dyophysite’s fourth and next council, the Council of Chalcedon of 451, and it was named the Latrocinium or "Robber Council" by Pope Leo I. To this day, several Churches that adopted the Council of Chalcedon refer to it the same, but several Orthodox Churches refute that.

Both this council and that at Chalcedon dealt primarily with Christology, the study of the nature of Christ. Both councils affirmed the doctrine of the hypostatic union and upheld the orthodox Christian doctrine that Jesus Christ is both fully God and fully Man. The Second Council of Ephesus decreed St Cyril of Alexandria’s formula that Christ is one(one is a qualitative description of Union of divinity & humanity) incarnate nature [miaphysis], that is fully human & fully God united without separation, without confusion, without mixture & without alteration. The Council of Chalcedon decreed that in Christ two natures exist, "a divine nature [physis] and a human nature [physis], united in one person [hypostasis], with neither division nor confusion".Those who do not accept the decrees of Chalcedon nor later ecumenical councils are variously named monophysites (though this term is only correctly used to describe a small minority and is most often pejoratively applied to others), miaphysites, or non-Chalcedonians, and comprise what is today known as Oriental Orthodoxy, a communion of six autocephalous ecclesial communions Coptic Orthodox Church of Alexandria, Ethiopian Orthodox Tewahedo Church, Eritrean Orthodox Tewahedo Church, Malankara Orthodox Syrian Church, Syriac Orthodox Church, and the Armenian Apostolic Church. Those who accepted the teaching of Chalcedon but resided in areas dominated by Oriental Orthodox bishops were called by the non-Chalcedonians Melkites, or "King's men" (as the Emperors were usually Chalcedonians),. The Antiochian Orthodox Church historically descends from these people. Shortly after the Council of Chalcedon, the miaphysite party appointed a Pope of Alexandria in opposition to the Chalcedonian Pope of Alexandria. Over the next few centuries, various popes usually held to either one side or the other although some accepting the Henotikon. Eventually, two separate papacies were established, each claiming sole legitimacy.

Sempiternus Rex

Sempiternus Rex is an encyclical of Pope Pius XII dated in Rome at St. Peter on 8 September 1951, the feast of the nativity of the Blessed Virgin Mary, on the 1500th anniversary of the Ecumenical Council of Chalcedon, which declared Christ to be both fully human and fully divine.The encyclical centres on Christ fully human and fully divine, as defined by the council of Chalcedon in the year 451. Two points were important at that Ecumenical council according to Pius XII: first, the principal role of the Roman Pontiff in such an essential theological debate; and second, the importance of the dogma itself. In light of the many persecutions and open hostility to everything Christian, Pope Pius appeals to all separated Christians to look again at Chalcedon and rethink their view of the Roman papacy. In light of the dogma of Christ fully divine and human, he refers to those, who have still problems with this article of faith. The encyclical reviews the history of the council and the events leading to it, describing the illegal synod at Ephesus, the role of Flavian and the interventions of Pope Leo the Great. In Chalcedon, the priority of the Apostolic See was clarified, when it was pronounced “Peter spoke through the mouth of Leo” Christ is ONE person with TWO natures (divine and human) Pope Pius XII credits the council with clear language using concepts without any double meaning. The Pontiff uses the occasion of the anniversary to clarify the faith in light of some contemporary views of Christ, which in the Catholic view are heresies. Especially tendencies to view Christ as mainly human or spiritual are obviously wrong even if they claim to relate to Chalcedon. The Pope concludes his encyclical with an urgent call to the Orthodox Churches to come home. The enemies of Christianity are so numerous, that only a common belief and joint effort seem to be promising.

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